Pāḷi - Bhante Vijitānanda

• Chapter III (part II) #edited
  • Lesson 11
    • 11.1 Reading
      • cakkhupāla atīta vatthu Atīte bārāṇasiyaṃ kāsiraññe rajjaṃ kārente eko vejjo gāmanigamesu caritvā vejjakammaṃ karonto ekaṃ cakkhudubbalaṃ itthiṃ disvā pucchi “Kiṃ te aphāsuka”nti. “Akkhīhi na passāmī”ti. “Bhesajjaṃ te karissāmī”ti. “Karohi sāmī”ti. “Kiṃ me dassasī”ti. “Sace me akkhīni pākatikāni kātuṃ sakkhissasi, ahaṃ te saddhiṃ puttadhītāhi dāsī bhavissāmī”ti. So “Sādhū”ti bhesajjaṃ saṃvidahi. Ekabhesajjeneva akkhīni pākatikāni ahesuṃ. Sā cintesi “Ahametassa saputtadhītā dāsī bhavissāmīti paṭijāniṃ, na kho pana maṃ saṇhena samudācārena samudācarissati, vañcessāmi na”nti. Sā vejjenāgantvā “Kīdisaṃ bhadde”ti puṭṭhā “Pubbe me akkhīni thokaṃ rujjiṃsu, idāni pana atirekataraṃ rujjantī”ti āha. Vejjo “Ayaṃ maṃ vañcetvā kiñci adātukāmā, na me etāya dinnāya bhatiyā attho, idāneva naṃ andhaṃ karissāmī”ti cintetvā gehaṃ gantvā bhariyāya etamatthaṃ ācikkhi. Sā tuṇhī ahosi. So ekaṃ bhesajjaṃ yojetvā tassā santikaṃ gantvā “Bhadde, imaṃ bhesajjaṃ añjehī”ti añjāpesi. Athassā dve akkhīni dīpasikhā viya vijjhāyiṃsu. So vejjo cakkhupālo ahosi. Bhikkhave, tadā mama puttena katakammaṃ pacchato anubandhi. Pāpakammañhi nāmetaṃ dhuraṃ vahato balibaddassa padaṃ cakkaṃ viya anugacchatīti
      • vocab: #[[pāḷi vocab (1st year) ]]
        • vejjo (m.)↔doctor
        • bhisakko (m.)↔vejjo (s.w/ bh)
        • vejjakamma (nt.)↔occupation of a doctor (job of a doctor)
        • cakkhudubbala (3.)↔one who has weak eyes
        • netta↔cakkhu, nayana, locana, akkhi (s.w/ ne)
        • nayana↔cakkhu, netta, locana (s.w/ na)
        • locana↔cakkhu, nayana, netta, acchi (s.w/ l)
        • aphāsukaṁ (nt.)↔inconvenience, difficulty, discomfort
        • akkhiṁ (nt.)↔eye (s.w/ a)
        • bhesajjaṁ (nt.)↔medicine
        • sāmī (m.)―lord
        • dassati √dā↔will give (future form of deti)
        • pākatika (3.)↔natural, something that is in its original state
        • sakkhissati↔future tense of sakkhoti #q🙋🏼‍♂
        • puttadhītu (f. pl)↔sons and daughters (a compound noun only found in plural form – itarītara dvanda samāsa)
        • sa- (prefix)↔prefix. with; having; affected with
        • cintesi↔she/you thought (past), you think (present)
        • saṃvidahati↔organizes, arranges
        • saputtadhīta (3.)↔together with sons and daughters
        • paṭijānāti↔acknowledges; promises; consents
        • paṭiññā (f.)↔acknowledgement, admittance, confirmation
        • saṇha (3.)↔smooth, soft, delicate, exquisite, gentle
        • samudācāra (m.) [sam+u+ā+cara]↔speech (address), behavior; habit; practice; familiarity #[[final exam pāḷi]]
        • samudācarati↔addresses, behaves towards
        • vañceti↔deceives
        • kīdisaṃ [kiṁ + dis]↔what like? of what kind? (how does it look like?) #[[final exam pāḷi]]
        • tādisa (ta)↔like that (s.w/ t) #[[final exam pāḷi]]
        • īdisa (ima)↔like this (s.w/ ī) #[[final exam pāḷi]]
        • yādiso (ya)↔like what, like which #[[final exam pāḷi]]
          • "yādisaṁ kurute mittaṁ yādisaṁ cūpasevati sa ve tādisako hoti" whichever kind of friend one makes and whichever one associates one becomes like that indeed
        • bhaddā↔a well-behaved woman, madam #[[final exam pāḷi]]
        • puṭṭha (3.)↔one who is being questioned
        • thokaṃ (adv.)↔a little
        • rujjati↔it hurts, pains #[[final exam pāḷi]]
        • atirekataraṃ (ind.) [ati + √ric + *a + tara + aṃ]↔very much; too much; to a high degree; excessively; (+abl) greater (than); more (than); more excessive (than)
        • adātukāma (3.) (dātuṁ + kāmā)↔one who does not want to give
          • when a tumanta is followed by -kāmā, the niggahīta is always elided (pivitukāma, oloketukāmā, kātukāma, sikkhākāma...)
        • etāya↔by her
        • dinna (3.)↔thing that has been given
        • bhati (f.)↔salary, wages, payment
        • ācikkhati↔says (s.w/ ā)
        • tuṇhī (ind.)↔silent, silently
        • yojeti [√yuj + *e + ti]↔pr. (+acc) harnesses; yokes; 2. (+acc) ties; binds; attaches; 3. combines, unites, mixes, applies, prepares; 4. pr. urges
        • añjeti↔applies, smears #[[final exam pāḷi]]
        • dīpasikhā (f.)↔flame of a lamp
        • sikhā (f.)↔1. point; tip; edge; 2. upper end; 3. crest; 4. top-knot; 5. flame (dīpa_)
        • vijjhāyati↔burns (s.w/ v)
        • cakkhupāla―person named Cakkhupāla; a Thera named Cakkhupāla
        • pacchato↔from behind
        • anubandhati↔follows
        • pāpakammañhi = pāpakammaṃ + hi (ñakārādesasandhi)
        • nāmetaṁ = nāma +etaṁ
        • nāmeti (causative of namati)↔pr. causes to bend, wield
        • dhuraṁ (nt.)↔burden, load, responsibility, duty, shaft of a carriage, yoke-pole
        • vahati↔carries, bears, does one's work, flows #[[final exam pāḷi]]
        • vahanta↔one who is carrying, one who is bearing
        • balibadda / balivadda (m.)↔ox, goṇa, vahanta #[[final exam pāḷi]]
        • padaṁ (nt.)↔foot, leg, footprint
        • cakkaṁ (nt.)↔wheel
        • ahesuṁ↔they became, they were
        • vindati [√vid + ṃa + ti]↔pr. (+acc) finds; gets; possess; experiences; has 2. pr. enjoys, undergoes, knows (s.w/ v) #[[final exam pāḷi]]
    • 11.2 Grammar
      • declension of akkhi - neuter noun ending in "i" (rattādigaṇa)
        • nom. akkhi / akkhī, akkhīni
        • voc. (bho) akkhi / (bhavantāni) akkhī, akkhīni
        • acc. akkhiṃ / akkhī, akkhīni
        • The remaining forms are equal to that of aggi (m.):
        • ins. akkhinā / akkhīhi, akkhībhi, akkhihi, akkhibhi
        • dat/gen. akkhino, akkhissa / akkhīnaṃ, akkhinaṃ
        • abl. akkhinā, akkhismā, akkhimhā / akkhīhi, akkhībhi, akkhihi, akkhibhi
        • loc. akkhismiṃ, akkhimhi / akkhīsu, akkhisu
      • some neuter gender nouns ending in ‘i’:
        • vocab: #[[pāḷi vocab (1st year) ]]
          • vāriṁ↔water
          • aṭṭhiṁ↔bone
          • sappiṁ↔ghee
          • jalaṁ↔ambuṁ, salilaṁ, toyaṁ, kaṁ, okaṁ, udakaṁ, udaṁ, āpo, pānīyaṁ, vāriṁ (s.w/ j)
          • ambuṁ↔jala, salilaṁ, toyaṁ, kaṁ, okaṁ, udakaṁ, udaṁ, āpo, pānīyaṁ, vāriṁ (s. w/ a)
          • salilaṁ↔jalaṁ, toyaṁ, kaṁ, okaṁ, udakaṁ, udaṁ, āpo (mano group), pānīyaṁ, ambuṁ (s.w/ s)
          • toyaṁ↔ambuṁ, salilaṁ, kaṁ, okaṁ, udakaṁ, udaṁ, āpo, pānīyaṁ, jalaṁ (s.w/ t)
          • kaṁ↔toyaṁ, ambuṁ, salilaṁ, okaṁ, udakaṁ, udaṁ, āpo, pānīyaṁ, jalaṁ (s.w/ k)
      • niggahīta sandhi
        • ñakārādesa sandhi↔sandhi in which the ṁ, when followed by ‘h', ‘e’ and ‘y’, changes into ñ
          • ṁ + h > ñh: evaṃ + hi > evañhi (evañhi vo bhikkhave sikkhitabbaṃ) ṁ + e > ññe (double): paccattaṃ + eva > paccattaññeva (paccattaññeva parinibbissāmi) ṁ + y > ññ: saṃ + yācikāya > saññācikāya (saññācikāya pana bhikkhunā kuṭiṃ kārayamānena)
      • parassara dīgha sandhi
        • sandhi in which the previous vowel is elided and the following is lengthened (vuddhi) such as: buddha + anussati > buddh + anussati > buddh + ānussati > buddhānussati; yāni + idha > yānīdha (yānīdha bhūtāni samāgatāni); appassuto + ayaṃ > appassutāyaṃ (appassutāyaṃ puriso); saddhā + idha > saddhīdha (saddhīdha vittaṃ purisassa seṭṭhaṃ)
    • Lesson 11 - exercises
      • 11.1 exercise
        • translation
          • "In the past, when King Kāsi ruled in Bārāṇasī, a doctor, while wandering through villages and towns, providing medical treatments, saw a woman with weak eyesight and inquired, 'What is your discomfort?' She replied, 'I am unable to see.' The doctor said, 'I will prepare a medicine for you,' to which she replied, 'Please do so, master.' He asked, 'What will you give me in return?' to which she replied, 'If you are able to restore my eyesight to normal, my children and I will become your servants.' He said, 'That is good,' and arranged the medicine. With just one dose of the medicine, her eyes returned to normal. The thought occurred to her, 'I have promised him that my children and I would become his servants, but he will certainly not treat us kindly. I will deceive him.' She approached him, and when asked about her condition, she claimed that her eyes used to hurt a little but now hurt even more. The doctor thought, 'This woman has deceived me and does not intend to give me anything. I am not in need of her payment so now I will surely make her blind.' After thinking this, he went home and shared his idea with his wife, who remained silent. He mixed the medicine, returned to the woman, and said, 'Madam, please apply this medicine,' making her apply it. Soon after, both her eyes burned like the flame of a lamp." "That doctor became Cakkhupāla. Monks, when that deed was performed by my son, it followed after him. The so-called evil deed follows after one, just like the wheel follows the hoof of the beast of burden."
  • Lesson 12
    • 12.1. reading
      • Na verena verāni sammanti Na hi verenāti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ vañjhitthiṃ ārabbha kathesi. Eko kira kuṭumbikaputto pitari kālakate khette ca ghare ca sabbakammāni attanāva karonto mātaraṃ paṭijaggi. Athassa mātā “Kumārikaṃ te, tāta, ānessāmī”ti āha. “Amma, mā evaṃ vadetha, ahaṃ yāvajīvaṃ tumhe paṭijaggissāmī”ti. “Tāta, khette ca ghare ca kiccaṃ tvameva karosi, tena mayhaṃ cittasukhaṃ nāma na hoti, ānessāmī”ti. So punappunaṃ paṭikkhipitvā tuṇhī ahosi. Sā ekaṃ kulaṃ gantukāmā gehā nikkhami. Atha naṃ putto “Kataraṃ kulaṃ gacchathā”ti pucchitvā “Asukakulaṃ nāmā”ti vutte tattha gamanaṃ paṭisedhetvā attano abhirucitaṃ kulaṃ ācikkhi. Sā tattha gantvā kumārikaṃ vāretvā divasaṃ vavatthapetvā taṃ ānetvā tassa ghare akāsi. Sā vañjhā ahosi. Atha naṃ mātā 'putta, tvaṃ attano ruciyā kumārikaṃ āṇāpesi, sā idāni vañjhā jātā, aputtakañca nāma kulaṃ vinassati, paveṇī na ghaṭīyati, tena aññaṃ te kumārikaṃ ānemī'ti. Tena “Alaṃ, ammā”ti vuccamānāpi punappunaṃ kathesi.
      • vocab: #[[pāḷi vocab (1st year) ]]
        • vañjhitthī (f.)↔barren, sterile woman
        • vañjhā (f.)↔barren, sterile, infertile (used for ladies or rarely for trees)
        • ujjaṅgala adj.↔barren, sandy (used for land)
        • ārabbha [ā + √rabh + ya]↔ger. (+acc) bringing forth; arousing; initiating; lit. beginning with; 2 (+acc) concerning; referring (to); regarding; at the expense (of); owing to; (+acc) rouses oneself; starts; gets going
        • kuṭumbiko (m.)↔householder, one who has wealth
        • attanāva (attanā + eva)↔by oneself only
        • paṭijaggati↔pr. (+acc) looks after; takes care (of); watches over; 2 pr. nurses; treats; cares for the sick #[[final exam pāḷi]]
        • vadeti / vadati↔says
        • āneti↔brings
        • yāvajīvaṃ (nt.)↔for the length of one’s life (These are avyayībhāva samāsa words. They are always found in neuter gender. They are mostly used as adverbs).
        • paṭikkhipitvā↔abs. having rejected, having refused, having opposed #[[final exam pāḷi]]
        • katara (3.)↔which
        • asu / asuka / amu / amuka (3.)↔such and such/ that (4 forms) #[[final exam pāḷi]]
        • abhirucita (3.)↔thing that is liked (very much)
        • ācikkhati↔says (s. w/ ā)
        • vāreti↔proposes for marriage #[[final exam pāḷi]]
        • vavatthapeti↔defines, fixes, designates, settles
        • ruci (f.) [√ruc + i]↔liking; preference; choice; inclination; approval; lit. pleasure
        • āṇāpeti↔(as the causative of āneti, but ṇ should be n) to cause to bring / commands, orders, directs
        • jāta (3.)↔one who became
        • aputtaka (3.)↔person or clan or family that does not have sons
        • vinassati↔perishes, gets destroyed, gets lost
        • paveṇī (f.)↔lineage, succession, tradition, breed, lit. braid (as in braid of hair) #[[final exam pāḷi]]
        • ghaṭīyati↔is connected, is combined, is continued (s.w/ g) #[[final exam pāḷi]]
        • tena↔therefore (not tasmā; s.w/ t) #[[final exam pāḷi]]
        • alaṃ (ind.)↔‘No’, ‘Don’t’, ‘enough’
        • vuccamāna (3.)↔one who is being told
        • āroceti↔inform (in the sense of informing, it is used with dative case); in the sense of saying, it is used with accusative case
        • byākaroti↔(used with dative) answers, replies
        • paṭisedheti↔pr. wards off, prevents, refuses, prohibits (s.w/ p) #[[final exam pāḷi]]
    • 12.2 grammar
      • *declension of the noun mātu (f.; satthādigaṇa)
        • nom. mātā / mātaro
        • voc. (bhoti) māta, " / (bhotiyo) "
        • acc. mātaraṃ, (mātuṁ [nrtdpn]) / mātaro, mātare
        • ins/abl. mātuyā, mātyā, mātarā / mātūhi, mātūbhi, mātarehi, mātarebhi
        • dat/gen. mātu, mātuyā, mātyā, mātussa / mātūnaṁ, mātānaṁ, mātarānaṁ
        • loc. mātuyā, mātyā, mātuyaṃ, mātyaṃ, mātari / mātūsu, mātaresu
        • mem aid:
          • closely related to pitu
          • pitunā > mātuyā, mātyā
          • extra forms in abl. and loc.
        • note:
          • dhītu / duhitu (daughter) are similarly declined but without the shortened forms mātyā or mātyaṁ
      • declension of the noun dhītu / duhitu (f.) (satthādigaṇa) #[[final exam pāḷi]]
        • nom. dhītā / dhītaro
        • voc. (bhoti) dhīta, dhītā / (bhotiyo) dhītaro
        • acc. dhītaraṃ / dhītaro
        • ins. & abl. dhītuyā, dhītarā / dhītūhi/ūbhi, dhītarehi/ebhi
        • dat/gen. dhītu, dhītuyā, dhītussa / dhītūnaṁ, dhītarānaṁ, dhītānaṁ
        • loc. dhītuyā, dhītuyaṃ, dhītari / dhītūsu, dhītaresu
        • mem aid:
          • same as mātu, without the mātyā and mātyaṁ forms
      • niggahīta sandhi
        • niggahīta lopa sandhi (sara / vyañjana)
          • sandhi in which the niggahīta is elided, when followed by either a vowel (vidūnaṃ + aggaṃ > vidūna + aggaṃ > vidūnaggaṃ (a remains short due to the saññoga that follows)) or a consonant (ariyasaccānaṃ + dassanaṃ > ariyasaccānadassanaṃ)
          • note:
            • sometimes the object is written in the genitive case: kammassa karaṇaṁ ariyasaccānaṁ dassanaṁ > ariyasaccāna dassanaṁ etaṁ buddhāna(ṁ) sāsanaṁ
        • niggahīta āgama sandhi
          • sandhi in which a niggahīta is inserted cakkhu + udapādi > cakkhuṃ udapādi sometimes between two letters: ta + sampayuttā > taṃsampayuttā (taṃsampayuttakānañca dhammānaṃ)
          • #corrections
          • #corrections
        • niggahīta sandhi
          • lopa
            • sara
            • vyañjana
          • āgama
            • sara
            • vyañjana
    • Lesson 12 - Exercises
      • translation:
        • Hatred is not appeased by hatred "Not indeed by hatred" - the Master delivered this discourse while dwelling in Jetavana concerning a certain infertile lady. It is said that the son of a householder, when his father passed away, was taking care of his mother while doing all the works in the field and in the house by himself. Then his mother said thus "I will bring a girl for you, son". He replied, "Mother, do not say such things, I will take care of you for my whole life". "Son, you do all the work in the field and in the house by yourself. Due to that there is no such thing as happiness for me. I will indeed bring one." After rejecting her suggestions again and again, he became silent. She then left the house intending to approach a certain family when the son asked "To which family are you going?", and when he was told "To such and such a family" he prevented her departure and informed her the family of his preference. She went there, proposed to a lady, fixed a date for the marriage, brought her and established her in his house. But she turned out to be infertile. Then the mother said "Son, you ordered the girl of your preference, but she turned out to be infertile. By having no children, the family perishes, and the lineage is not continued. Due to that, I will bring you yet another girl". Even though she was told by her son not to do so, she insisted repeatedly.
      • 12.1 Exercises
        • 1). Answer the following questions in Pāḷi.
          • i. Satthā jetavane viharanto kiṃ kathesi?
            • Satthā jetavane viharanto "na hi verenā'ti imaṁ dhammadesanaṁ kathesi
          • ii. Kasmiṃ kālakate kuṭumbikaputto mātaraṃ paṭijaggi?
            • Pitari kālakate kuṭumbikaputto mātaraṁ paṭijaggi.
          • iii. Assa mātā kiṃ ānessāmīti āha?
            • Assa mātā kumārikaṁ ānessāmīti āha.
          • iv. Kuṭumbikaputto kiṃ vatvā ammaṃ nivāresi? (nivāreti = paṭisedheti)
            • Kuṭumbikaputto "amma, mā evaṁ vadetha, ahaṁ yāvajīvaṁ tumhe paṭijaggissāmī'ti vatvā ammaṁ nivāresi
          • v. kasmā ammāya cittasukhaṃ nāhosi?
            • Yasmā khette ca ghare ca kiccaṁ tāya putto eva akari tasmā ammāya cittasukhaṁ nāhosi
          • vi. Ammā abhirucitaṃ kulaṃ gantvā kiṃ akāsi?
            • Ammā abhirucitaṁ kulaṁ gantvā kumārikaṁ vāretvā divasaṁ vavatthapetvā taṁ ānetvā tassa ghare akāsi.
        • 2). Separate the following combined words found in the lesson and name their sandhi.
          • i. verenāti = verena + iti (pubbassara dīgha sandhi)
          • ii. attanāva = attanā + eva (parassara lopa sandhi)
          • iii. tvameva = tvaṁ + eva (makārādesa sandhi)
        • 3). combine the following words using the most appropriate euphonic combination.
          • i. gacchatha + iti = gacchathāti
          • ii. aputtakaṃ + ca = aputtakañca
          • iii. ānessāmi + iti = ānessāmīti
      • 12.2 Exercises
        • 1). Combine the following words using the most appropriate niggahīta sandhi.
          • i. evaṃ + ahaṃ = evamahaṁ
          • ii. bhuñjituṃ + kāmo = bhuñjitukāmo
        • 2). Combine the following words by inserting a niggahīta.
          • i. cakkhu + udapādi = cakkhuṁ udapādi
          • ii. aṇu + thūlāni = aṇuṁ thūlāni
  • Lesson 13
    • 13.1. reading
      • Na verena verāni sammanti - II Vañjhitthī taṃ kathaṃ sutvā “Puttā nāma mātāpitūnaṃ vacanaṃ atikkamituṃ na sakkonti, idāni aññaṃ vijāyiniṃ itthiṃ ānetvā maṃ dāsibhogena bhuñjissanti. Yannūnāhaṃ sayameva ekaṃ kumārikaṃ āneyya”nti cintetvā ekaṃ kulaṃ gantvā tassatthāya kumārikaṃ vāretvā “Kiṃ nāmetaṃ amma, vadasī”ti tehi paṭikkhittā “Ahaṃ vañjhā, aputtakaṃ nāma kulaṃ vinassati, tumhākaṃ pana dhītā puttaṃ vā dhītaraṃ vā labhitvā kuṭumbikassa sāminī bhavissati, mayhaṃ sāmikassa naṃ dethā”ti yācitvā ānetvā sāmikassa ghare akāsi. Athassā etadahosi “Sacāyaṃ puttaṃ vā dhītaraṃ vā labhissati, ayameva kuṭumbassa sāminī bhavissati. Yathā dārakaṃ na labhati, tatheva naṃ kātuṃ vaṭṭatī”ti. Atha naṃ sā āha “Amma, yadā te kucchiyaṃ gabbho patiṭṭhāti, atha me āroceyyāsī”ti. Sā “Sādhū”ti paṭissuṇitvā gabbhe patiṭṭhite tassā ārocesi. Itarissā pana sā sayameva niccaṃ yāgubhattaṃ deti, athassā āhāreneva saddhiṃ gabbhapātanabhesajjamadāsi, gabbho pati.
      • vocab: #[[pāḷi vocab (1st year) ]]
        • atikkamati↔goes beyond, passes over, overcomes; surpasses
        • sakkoti↔is able of, is capable of
        • vijāyinī (f.)↔the lady who gives birth to children
        • bhoga (m.)↔usage, possession, wealth, enjoyment, the coil of a snake
        • bhuñjati↔makes use of, enjoys, eats
        • yannūna (ind.)↔“It is good …” used mostly with sattamī vibhatti
          • mostly found in sentences with an optative verb; it is grammatically connected with the verb of the sentence
        • sayaṃ (ind.)↔by oneself
        • ammā (f.)↔girl, friend, mother
        • paṭikkhitta (3.)↔the thing or person that have been rejected #[[final exam pāḷi]]
        • kuṭumba (nt.)↔wealth, family, family property and estates
        • yatā (ind.)↔as, like, in relation to, according to, in whatever way, just as #[[final exam pāḷi]]
        • tathā (ind.)↔thus, so, in that way, likewise
        • gabbha (m.)↔the womb, embryo, an inner chamber
        • paṭissuṇāti↔replies
        • itara↔the other one
        • gabbhapātanabhesajja (nt.)↔medicine for abortion
        • yāgu (f.)↔gruel, porridge
        • āneyyaṁ↔attanopada form of āneyyāmi
        • etadahosi - etaṁ always refers to a thought
    • 13.2 grammar
      • when is the suffix -āya used in the purisādigaṇa?
        • when the dative case of the purisādigaṇa has the meaning of "for", the suffix used is -āya instead of -assa (tassatthāya "for his benefit"), therefore "namo buddhāya" is not in accordance with the pāḷi grammar but is a sanskritization, since the sanskrit grammar allows such use
      • 27 sabbanāmas (pronouns) in Pāḷi (divided into 6 groups):
        • sabba, katara, katama, ubhaya (collection of 2), itara, añña
        • aññatara, aññatama
          • all above are decined as sabba
            • except sabba and ubhaya, the others have 'i' form as katarissa
        • pubba, para, apara, dakkhiṇa, uttara, adhara
          • decined as sabba, but with added purisādi forms in m. and nt., nom.pl., abl.sg. and loc.sg. - pubbā, pubbe
        • (from here onwards, no ālapana and each with its own declension)
        • ya (like sabba), ta, eta, ima, amu, kiṃ
        • eka, ubha, dvi, ti, catu
        • tumha, amha
      • cakārādesa sandhi
        • sandhi in which the syllable ‘ti’ of the prefixes 'ati-', 'pati-' and indeclinable 'iti', is substituted by the consonant ‘c’ which is then doubled as 'cc' (due to dvebhāvasandhi) pati- (pati + ayo > pac + ayo > paccayo) ati- (ati + antaṃ > ac + antaṃ > accantaṃ) iti (iti + etaṃ > ic + etaṃ > iccetaṃ)
          • under the dvebhāvasandhi it says that the beginning consonant of the second word is duplicated, but here it is the ending 'ti' of the first word #q🙋🏼‍♂
      • dakārādi avasesa ādesa sandhi
        • sandhi in which the consonant ‘dh’ changes into ‘d’ (ekamidāhaṃ bhikkhave samayaṁ ⇒ ekamidha + ahaṃ ⇒ ekamidh + ahaṃ ⇒ ekamidh + āhaṃ ⇒ ekamid + āhaṃ ⇒ ekamidāhaṃ)
        • sandhi in which the consonant ‘dh’ changes into ‘h’ when followed by 'u' (sādhu dassanamariyānaṃ ⇒ sāhu dassanamariyānaṃ)
        • vocab: #[[pāḷi vocab (1st year) ]]
          • avasesa [ava + √sis + *a]→adj. remaining; rest of
      • yakārādesa sandhi
        • sandhi in which the vowels 'e' and 'i' are substituted by 'y', when followed by a vowel and a dissimilar vowel respectively 'e' + vowel (me + ayaṃ > my + ayaṃ > myāyaṃ [adhigato kho myāyaṃ dhammo]) (note: a becoming ā is a vyañjana sandhi) 'i' + dissimilar vowel (paṭisanthāravutti + assa > paṭisaṅthāravuttyassa > paṭisaṅthāravutyassa (tty becomes ty due to another sandhi)
          • according to grammar, when three consonants are together and two of them are similar, the first among them will be elided; this is called byañjana visaṃyoga
      • vakārādesa sandhi
        • sandhi in which the vowels ‘o’ and ‘u’, when followed by a vowel, are substituted by ‘v’ 'o' + vowel (atha kho assa > atha khvassa) 'u' + vowel (anu + eti ⇒ anveti)
      • abbha-ajjha ādesa sandhi
        • sandhi in which the prefixes ‘abhi’ and 'adhi', when followed by a vowel, are substituted by ‘abbha’ and ‘ajjha’ respectively abhi -> abbha (abhi + okāso -> abbha + okāso -> abbhokāso [pubbassaralopasandhi]) adhi -> ajjha (adhi + agama -> ajjha + agamā -> ajjhagamā)
    • Lesson 13 exercises
      • 13.1 exercise
        • translation
          • Not by hatred is hatred appeased - II After hearing that conversation the infertile lady thought, "The so-called children are unable to overcome the word of their parents. Now they will bring another fertile lady and will use me as a slave. It is better if I bring a girl by-myself". After thinking in this way, she approached a certain family, and for her husband's benefit, made a proposal to the family's girl. They rejected, saying "What is this you say, dear?". She then insisted saying "I am infertile. Without children a family is certainly destroyed, but your daughter, after having begotten a son or daughter, will become the mistress of the family. Please marry her to my husband." After having begged thus she brought the lady and established her in the house. Then a thought occurred to the infertile lady "If this girl begets a son or daughter she will certainly become the mistress of the family. Whatever prevents her from having a child, it is suitable to do exactly that to her". Then the infertile wife told the newly arrived wife, "Dear, when you get pregnant, do let me know". She replied "Excellent!". When her pregnancy happened, she informed the infertile wife. The infertile one, by herself, used to give the new wife gruel and rice. Then she gave her poison for abortion mixed with the food and due to that, she had a miscarriage.
  • Lesson 14
    • 14.1. reading
      • Na verena verāni sammanti - III Dutiyampi gabbhe patiṭṭhite ārocesi, itarā dutiyampi tatheva pātesi. Atha naṃ paṭivissakitthiyo pucchiṃsu - “Kacci te sapattī antarāyaṃ karotī”ti? Sā tamatthaṃ ārocetvā “Andhabāle, kasmā evamakāsi, ayaṃ tava gabbhassa pātanabhesajjaṃ yojetvā deti. Tena te gabbho patatī”ti vuttā tatiyavāre na kathesi. Atha sā itarissā udaraṃ disvā pariṇate gabbhe okāsaṃ labhitvā bhesajjaṃ yojetvā adāsi. Gabbho pariṇatattā patituṃ asakkonto tiriyaṃ nipati. Kharā vedanā uppajji. Sā “Tvameva maṃ ānetvā tvameva tayopi vāre dārake nāsesi, idāni ahampi nassāmi, ito cutā yakkhinī hutvā tava dārake khādituṃ samatthā hutvā nibbatteyya”nti patthanaṃ paṭṭhapetvā kālaṃ katvā tasmiṃyeva gehe majjārī hutvā nibbatti. Itarampi sāmiko gahetvā “Tvaṃ me kulūpacchedaṃ akāsī”ti taṃ pothesi. Sā teneva ābādhena kālaṃ katvā tattheva kukkuṭī hutvā nibbatti. Kukkuṭī na cirasseva aṇḍāni vijāyi, majjārī āgantvā tāni aṇḍāni khādi. Dutiyampi tatiyampi khādiyeva. Kukkuṭī cintesi “Tayo vāre mama aṇḍāni khāditvā idāni mampi khāditukāmāsī”ti. “Ito cutā saputtakaṃ taṃ khādituṃ labheyya”nti patthanaṃ katvā tato cutā araññe dīpinī hutvā nibbatti. Itarā migī hutvā nibbatti.
      • vocab: #[[pāḷi vocab (1st year) ]]
        • dutiyaṃ↔secondly, for the second time
        • tatheva↔in the same way
        • paṭivissaka (3.)↔neighbor #[[final exam 1st year]]
        • kacci (ind.)↔what?
        • sapattī (f.)↔one who has the same husband / female enemy
        • sapatto (m.)↔ari sattu verī paṭipakkho amitto paccāmitto paccanīko virodhī (s.w/ s)
        • ari (m.)↔sapatta sattu verī paṭipakkho amitto paccāmitto paccanīko virodhī (s.w/ a, not amitta)
        • sattu (m.)↔sapatta ari verī paṭipakkho amitto paccāmitto paccanīko virodhī (s.w/ s, not sapatta)
        • verī (m.)↔sapatta ari sattu paṭipakkho amitto paccāmitto paccanīko virodhī (s.w/ v)
        • paṭipakkho (m.)↔sapatta ari sattu verī amitto paccāmitto paccanīko virodhī (s.w/ p)
        • amitto (m.)↔sapatta ari sattu verī paṭipakkho paccāmitto paccanīko virodhī (s.w/ a)
        • paccāmitto (m.)↔sapatta ari sattu verī paṭipakkho amitto paccanīko virodhī (s.w/p)
        • paccanīko (adj.)↔sapatta ari sattu verī paṭipakkho amitto paccāmitto virodhī (s.w/ p)
        • virodhī↔sapatta ari sattu verī paṭipakkho amitto paccāmitto paccanīko (s.w/ v)
        • andhabāla (3.)↔foolish, not wise
        • udaraṁ (nt.)↔belly, stomach; 2. bell #[[final exam 1st year]]
        • okāsa (m.)↔space, occasion
        • patiṇata↔mature, ripened #[[final exam 1st year]]
        • pariṇatattā↔due to being mature
        • suffix -tta (nt.) / -tā (f.)↔state (two suffixes), bhava
        • tiriyaṃ (ind.)↔horizontally
        • nipatati↔falls
        • khara (m.)↔rough, hard, harsh, painful, solid, intense #[[final exam 1st year]]
        • nāseti↔destroys (causative)
        • nassati↔is destroyed (passive or active meaning)
        • muccati↔releases, is released (active or passive meaning)
        • ito↔from here
        • cuta √cu↔pp. passed away; died; 2. shifted; fallen; fallen down; 3. incited, reproved, accused
        • patthanā (f.)↔wish, desire
        • paṭṭhapeti↔establishes
        • kāla (m.)↔death, time
        • majjārī (f.)↔female cat
        • upaccheda (m.)↔the cutting off, the arrest
        • potheti↔hits, beats
        • kukkuṭī↔hen
        • na cirasseva↔soon, not after long time
        • aṇḍa (nt.)↔egg
        • vijāyati↔gives birth, lay (eggs)
        • dīpinī↔female leopard
        • migī↔doe (female deer)
    • 14.2 grammar
      • why the verb labhati is with a short a, while the noun lābha is with a long ā?→because the noun is constructed by adding the vikaraṇapaccaya ṇa as so: labh + (ṇ)a > lābha (noun) labh + a + ti > labhati (verb)
      • -tha (suffix) (tattha, yattha, kattha, kuttha, sabbattha, ettha [eta+tha])↔suffix added to pronouns with locative meaning, sometimes meaning "to" as the goal of motion; the word becomes a nipāta
      • 5 types of nāma (nouns) #[[final exam 1st year]]
        • nāmanāma (proper nouns)
        • sabbanāma (pronouns)
        • samāsanāma (compound nouns): constructed by combining two nouns
        • taddhitanāma (secondary derivatives): constructed by adding a suffix to a noun
        • kitakanāma (primary derivative): constructed by adding a suffix to a root (tbc)
      • divādigaṇa verbs may have active or passive meaning such as nassati or muccati; since the vikaraṇa paccaya used in both meanings is ya
      • vyañjana sandhi
        • lopāgama sandhi↔sandhi in which the vowel ‘o’ is elided, and 'a' is inserted when followed by a consonant so + ve = sa ve ([sa ve kāsāvamarahati])
        • o ādesa sandhi↔sandhi in which the prefix ava- is substituted by the vowel 'o' when followed by a consonant (ava + sānaṃ ⇒ o + sānaṃ ⇒ osānaṃ; the same occurs to okāso, otarati, and oruhati)
        • paṭi ādesa sandhi↔sandhi in which the prefix pati- changes into paṭi- when followed by a vowel or a consonant (paṭaggi dātabbo [pati + aggi ⇒ paṭi + aggi])
        • dīgha sandhi↔sandhi in which a vowel is lengthened when followed by a consonant; this mostly happens in gāthās (evaṃ gāme munī care [muni + care])
        • rassa sandhi↔sandhi in which a vowel is shortened when followed by a consonant; this mostly happens in gāthās (puggalā dhammadasā > puggala dhammadasā)
        • asadisa dvebhāva sandhi↔when an aspirated consonant is duplicated, its unaspirated counterpart is augmented (paṭhama + jhāna > paṭhamajjhānaṃ)
    • Lesson 14 exercises
      • translation
        • Not by hatred is hatred appeased - III When she conceived for the second time, she again informed it, and the other once again caused a miscarriage in the same way. Then neighboring women asked her, "Could it be that the other wife of your husband do you harm?". She told the neighbors the matter and they said, "You foolish, why did you do like this? That woman prepares poison for abortion and gives it to you. Because of that your children die". After that, on the third occasion, she did not disclose her pregnancy. Then, the other one, after seeing her belly when the fetus was mature, prepared the poison and gave her when an opportunity arose. Because of being developed, the embryo did not come out but died dislocated, causing an intense pain. The pregnant wife lamented, "You alone brought me here, you alone killed my children on three occasions, and now I will also die! After death, may I be reborn as a female demon capable of eating your children!". After wishing in this way and passing away, she was reborn as a female cat in that very house. The husband then grabbed the other wife shouting, "You have destroyed my family!" and beat her up. Because of that oppression she passed away and was reborn as a hen in that very area. Not long after that, the hen laid eggs and the female cat came and ate them. It did so even for a second and a third time. The hen then thought, "After eating my eggs on three occasions, you are now wishing to eat me as well!". She made a wish, "Passing from here, may I get the opportunity to eat her as well as her children!", and passing from there she was reborn in a forest as a female panther, while the other was reborn as a doe.
  • Lesson 15
    • asavaṇṇādesasandhi↔sandhi in which the vowels i / ī is substituted by e, and the vowels u / ū are substituted by o; these substitutions happen only when the dissimilar previous vowel is elided (upa + ikkhati = upekkhati) (yathā udake ⇒ yath_ + odake ⇒ yathodake)
      • the vowels e and o do not have another vowel with similar sound so they are called asavaṇṇa
    • sandhi chart #[[final exam 1st year]]
      • sarasandhi
        • lopa
          • pubba sara lopa (s + s > _ + s) (loka + aggo ⇒ lok_ + aggo = lokaggo)
          • para sara lopa (s + ≠s > s + _) (cattāro + ime = cattārome)
        • ādesa
          • asavaṇṇādesa (≠s + i / ī > e | ≠s + u / ū > o) (upekkhati) (yathodake)
          • cakārādesa (pati / ati / iti > c > cc [dvebhāva]) (paccayo) (accantaṁ) (iccetaṁ)
          • dakārādi avasesa ādesa (dh + s > d | dh + s > h) (ekamidāhaṃ) (sāhu) (sugato)
          • yakārādesa (e + s > y | i + ≠s > y) (tyāhaṃ) (vutyassa)
          • vakārādesa (o / u + s > v + s) (khvassa) (anveti)
          • abbha-/ajjha-ādesa (abhi + s > abbha | adhi + s > ajjha) (abbhokāso) (ajjhagamā)
          • mem aid: following the alphabet: e and o (from the vowels), ca, da, ya, va, abhi/adhi
        • dīgha
          • pubba sara dīgha (s + s > vu + _) (sādhu + iti ⇒ sādhū + _ti ⇒ sādhūti)
          • para sara dīgha (s + s > _ + vu) (buddha + anussati ⇒ buddh_ + ānussati ⇒ buddhānussati)
        • āgama (s + s > s + yvmdntrl + s)
          • yakārāgama (nayidaṃ)
          • vakārāgama (tivaṅgikaṃ)
          • makārāgama (idhamāhu)
          • dakārāgama (udayo)
          • nakārāgama (ito + āyati = ito nāyati)
          • takārāgama (tasmātiha)
          • rakārāgama (nirantaraṃ)
          • lakārāgama (chaḷabhiññā)
            • there is no difference between l and ḷ; in pāḷi ḷ is used in the place of ḍ in sanskrit
        • note:
          • s = sara rs = rassa sara ≠ = dissimilar b = byañjana mp = mahāpāṇa vu = vuddhi vgk = vaggakkhara vgtb = vaggantabyañjana
      • byañjanasandhi
        • lopāgama (o + b > _ + b > a + b) (esa dhammo sanantano)
        • ādesa
          • o ādesa (ava + b > o + b) (okāsa)
          • paṭi ādesa (pati > paṭi) (paṭihaññati)
        • dīgha (s + b > vu + b) (munī care)
        • rassa (s + b > rs + b) (puggala dhammadasā)
        • āgama
          • dvebhāva āgama
            • sadisa dvebhāva (pa + kamati > pakkamati)
            • asadisa dvebhāva (mp + mp > b + mp [kh + kh > kkh]) (paṭhama jhāna > paṭhamajjhāna)
        • note:
          • s = sara rs = rassa sara ≠ = dissimilar b = byañjana mp = mahāpāṇa vu = vuddhi vgk = vaggakkhara vgtb = vaggantabyañjana
      • niggahītasandhi
        • lopa
          • niggahīta lopa sandhi (ṁ + s/b > _ + s/b)
            • followed by sara: (tāsāhaṃ = tāsaṃ + ahaṃ) (here followed by a parassara dīgha sandhi)
            • followed by byañjana: (ariyasaccāna_ dassanaṃ)
          • parassara lopa sandhi (ṁ + s > ṁ + _) (tvaṃ_si)
        • ādesa
          • vaggantādesa (ṁ + vgk > vgtb + vgk) (taṇhaṅkaro = taṇhaṃ + karo)
          • ñakārādesa (ṁ + h/e/y > ñ + h/e/y) (tañhi = taṃ + hi) (paccattaññeva = paccattaṃ + eva) (saññojanaṃ = saṃ + yojanaṃ)
          • makāra ādesa (ṁ + s > m + s) (tamahaṃ = taṃ + ahaṃ)
          • dakāra ādesa (ya/ta/eta + ṁ > ya/ta/eta + d) (etaṃ + avoca = etadavoca)
        • āgama
          • niggahītāgama sandhi (s/b + s/b > s/b + ṁ + s/b) (cakkhu + udapādi > cakkhuṃ udapādi)
        • note:
          • s = sara rs = rassa sara ≠ = dissimilar b = byañjana mp = mahāpāṇa vu = vuddhi vgk = vaggakkhara vgtb = vaggantabyañjana
    • vocab: #[[pāḷi vocab (1st year) ]]
      • paccati↔ripens
      • nigacchati [ni + √gam + a + ti]↔pr. (+acc) (of something bad) suffers; experiences; undergoes; falls (into)
      • yonija↔born form a womb
      • kiñcana↔adj. some; any; 2 nt. something; anything; tiny bit; 3 nt. owning; having something; worldly attachment; 4 nt. trouble; 5 nt. obstruction #[[final exam 1st year]]
      • matti↔mother #[[final exam 1st year]]
      • dhammadasa↔one who sees the truth
  • Lesson 16
    • 16.1. reading
      • Na Verena Verāni Sammanti - IV Tassā migiyā vijātakāle dīpinī āgantvā tayo vāre puttake khādi. Migī maraṇakāle “Ayaṃ me tikkhattuṃ puttake khāditvā idāni mampi khādissati, ito dāni cutā etaṃ saputtakaṃ khādituṃ labheyya”nti patthanaṃ katvā ito cutā yakkhinī hutvā nibbatti. Dīpinīpi tatheva tato cutā sāvatthiyaṃ kuladhītā hutvā nibbatti. Sā vuddhippattā dvāragāmake patikulaṃ agamāsi. Aparabhāge ca puttaṃ vijāyi. Yakkhinīpi tassā piyasahāyikāvaṇṇena āgantvā “Kuhiṃ me sahāyikā”ti “Antogabbhe vijātā”ti vutte “Puttaṃ nu kho vijātā udāhu dhītaranti passissāmi na”nti gabbhaṃ pavisitvā passantī viya dārakaṃ gahetvā khāditvā gatā. Puna dutiyavārepi tatheva khādi. Tatiyavāre itarā garubhārā hutvā sāmikaṃ āmantetvā “Sāmi, imasmiṃ ṭhāne ekā yakkhinī mama dve putte khāditvā gatā, idāni mama kulagehaṃ gantvā vijāyissāmī”ti kulagehaṃ gantvā vijāyi. Tadā sā yakkhinī udakavāraṃ gatā hoti. Vessavaṇassa hi yakkhiniyo vārena anotattadahato sīsaparamparāya udakamāharanti. Tā catumāsaccayenapi pañcamāsaccayenapi muccanti. Aparā yakkhiniyo kilantakāyā jīvitakkhayampi pāpuṇanti. Sā pana udakavārato muttamattāva vegena taṃ gharaṃ gantvā “Kuhiṃ me sahāyikā”ti pucchi. “Kuhiṃ naṃ passissasi, tassā imasmiṃ ṭhāne jātajātadārake yakkhinī āgantvā khādati, tasmā kulagehaṃ gatā”ti.
      • vocab: #[[pāḷi vocab (1st year) ]]
        • vijātakālo (m.)↔the period during which a child is delivered
        • puttako (m.)↔a small child
        • tikkhattuṃ (ind.)↔three times
        • -kkhattuṁ↔suffix meaning "times" such as two times
        • vuddhippatta (3.)↔grown up
        • dāni↔idāni, etarahi, adhunā
          • traditional grammar says dāni is a different particle from idāni with the same meaning but it could also be taken as sandhi
        • etarahi↔idāni, dāni, adhunā, sampati (s.w/ e) #[[final exam 1st year]]
        • adhunā↔idāni, dāni, etarahi, sampati #[[final exam 1st year]]
        • sampati↔idāni, dāni, etarahi, adhunā #[[final exam 1st year]]
        • kuladhītā↔daughter of a family
        • dvāragāmako (m.)↔village near the gate of a city
        • sahāyikā (f.)↔female friend
        • vayasso↔sahāyako, mitto, sahāyo, suhado, sakhā (s.w/ v) #[[final exam 1st year]]
        • suhado↔vayasso, sahāyako, mitto, sahāyo, sakhā #[[final exam 1st year]]
        • vaṇṇa (m.)↔appearance
        • patikulaṁ (nt.)↔family of the husband, house of the husband
        • udāhu (ind.)↔if not
        • antogabbha (nt.)↔inside the room
        • gabbha (m.)↔room
        • vijāta (3.)↔one who gave birth
        • passantī (f.)↔the female who is looking at something
        • garubhāra (3.)↔one who is pregnant, one whose womb is heavy with a child #[[final exam 1st year]]
        • nu kho (ind.)↔indeclinables indicating interrogation
        • -dā (suffix)↔(suffix) day, time
        • udakavāra (m.)↔the turn to carry water
        • vessavaṇa (m.)→the demon king Vessavaṇa
        • hi (ind.)↔I shall explain, I shall give a reason
          • vessavaṇassa hi – here the indeclinable hi indicates that by this sentence the previous sentence is being explained further. Such sentences which elaborate previous sentences are called vitthāra vākya. Indeclinables that act as indicators of certain sentences are called vākya jotaka nipāta #[[final exam 1st year]]
        • jotaka adj. [√jut + *aka]↔(gram) clear; explicit; expressing; lit. shining
        • vākyaṁ (nt.) (gram)↔(gram) sentence
        • daho (m.)↔saram, pokkharaṇī, vāpi #[[final exam 1st year]]
        • anotattadaho (m.)↔the lake Anotatta
        • sīsaparamparā (f.)↔line of heads
        • paramparā (f.)↔a line of somethings, lineage, generation
        • accaya (m.)↔fault, passing of something or time
        • muccati↔is released, gets released
        • kilantakāya (3.)↔one who has an exhausted body
        • muttamatta (3.)↔one who was just released
        • jātajāta - when nouns are repeated it means 'every' 'all'
        • katara / katama↔who?, which?, what?
        • ubhaya↔both
        • itara↔the other
        • añña↔other
        • aññatara / aññatama↔certain
        • tayo vāre→in order to show the occasion in which the action took place, accusative case has been used as vāre
    • declension of the pronoun 'sabba' (applies for katara, katama, ubhaya, itara, añña, aññatara, aññatama [,ya without vocative, and ekacce only in plural])
      • masculine declension
        • nom. sabbo / sabbe
        • voc. (bho) sabba, sabbā / (bhonto) sabbe
        • acc. sabbaṃ / sabbe
        • ins. sabbena / sabbehi, sabbebhi
        • dat./gen. sabbassa / sabbesaṃ, sabbesānaṃ
        • abl. sabbasmā, sabbamhā / sabbehi, sabbebhi
        • loc. sabbasmiṃ, sabbamhi / sabbesu
        • note: no sabbā in nom. pl.
      • neuter declension
        • nom. sabbaṃ / sabbe (tbc), sabbāni
        • voc. (bho) sabba, sabbā / (bhavantāni) sabbe, sabbāni
        • acc. sabbaṃ / sabbe, sabbāni
        • (the remaining as masculine)
      • feminine declension
        • nom. sabbā / sabbā, sabbāyo
        • voc. (bhoti) sabbe / (bhotiyo) sabbā, sabbāyo
        • acc. sabbaṃ / sabbā, sabbāyo
        • ins./abl. sabbāya, sabbassā / sabbāhi, sabbābhi
        • dat./gen. sabbāya, sabbassā / sabbāsaṃ, sabbāsānaṃ
        • loc. sabbāya, sabbāyaṃ, sabbassā, sabbassaṃ / sabbāsu
        • mem aid: close to kaññā with the added -ss versions
        • note:
          • except for ubhaya (and sabba) (and also ya), the others in this group, in their feminine declensions, instead of katarassā and katarassaṁ, have the forms katarissā and katarissaṁ
    • Lesson 16 - Exercises
      • translation:
        • Not by hatred is hatred appeased - IV When the doe had given birth the female panther came and on three occasions ate the doe's fawns. At the time of its death the doe made the wish, "This one, after eating my fawns on three occasions, will now eat me as well! After dying here, may I now get the chance of eating her and her children!". After death she was reborn as a female demon. In the same way the female panther passed away from there and was reborn as the daughter of a family in Sāvatthi. After growing up she went to live with the family of her husband by the village gate. After some time she delivered a son and the female demon came with the appearance of her close friend and said "where is my girlfriend?". When she was told that she had delivered and was inside the room, she said "I will take a look whether she has delivered a son or a daughter" and entered the room as if to take a look, took the child and after eating it, she was gone. In the same way, on a second occasion she ate the child again. On the third time the other became pregnant, she addressed her husband, "Dear husband, in this place a female demon ate my two children and was gone. This time I will go to my family's house in order to give birth." She did so and gave birth. At that time that female demon was gone for carrying water. The meaning is this: the female demons of Vessavaṇa take turns to bring water from the lake Anotatta by passing it from head to head in a line. After four or five months have elapsed, they are released. Some exhausted female demons pass away. Right when that female demon was released from carrying water, she hurriedly went to that house and asked, "Where is my girlfriend?". She was told, "How could you see her? In this place a female demon comes and eats all the children who are born, so she has gone to her family's house."
  • Lesson 17
    • 17.1. reading
      • Na verena verāni sammanti - V Sā yakkhinī “Yattha vā tattha vā gacchatu, na mayā muccissatī”ti nagarābhimukhī pakkhandi. Itarāpi nāmaggahaṇadivase naṃ dārakaṃ nhāpetvā nāmaṃ katvā, “Sāmi, idāni sakagharaṃ gacchāmā”ti puttamādāya sāmikena saddhiṃ vihāramajjhe gatamaggena gacchantī puttaṃ sāmikassa datvā vihārapokkharaṇiyā nhātvā sāmike nhāyante uttaritvā puttassa thaññaṃ pāyamānā ṭhitā yakkhiniṃ āgacchantiṃ disvā sañjānitvā, “Sāmi, vegena ehi, ayaṃ sā yakkhinī, vegena ehi, ayaṃ sā yakkhinī”ti uccāsaddaṃ katvā yāva tassa āgamanaṃ saṇṭhātuṃ asakkontī nivattetvā antovihārābhimukhī pakkhandi. Tasmiṃ samaye satthā parisamajjhe dhammaṃ desesi. Sā puttaṃ tathāgatassa pādapiṭṭhe nipajjāpetvā “Tumhākaṃ mayā esa dinno, puttassa me jīvitaṃ dethā”ti āha. Dvārakoṭṭhake adhivattho sumanadevo nāma yakkhiniyā anto pavisituṃ nādāsi. Satthā ānandattheraṃ āmantetvā “Gaccha, ānanda, taṃ yakkhiniṃ pakkosāhī”ti āha. Thero pakkosi. Itarā “Ayaṃ, bhante, āgacchatī”ti āha. Satthā “Etu, mā saddamakāsī”ti vatvā taṃ āgantvā ṭhitaṃ “Kasmā evaṃ karosi, sace tumhe mādisassa buddhassa sammukhībhāvaṃ nāgamissatha, ahinakulānaṃ viya acchaphandanānaṃ viya kākolūkānaṃ viya ca kappaṭṭhitikaṃ vo veraṃ abhavissa, kasmā veraṃ paṭiveraṃ karotha. Verañhi averena upasammati, no verenā”ti vatvā imaṃ gāthamāha – “Na hi verena verāni, sammantīdha kudācanaṃ; averena ca sammanti, esa dhammo sanantano”ti.
      • vocab: #[[pāḷi vocab (1st year) ]]
        • yo vā so vā↔whoever person
        • yaṁ vā taṁ vā↔whatever there is
        • yattha vā tattha vā↔in whatever place
        • nagara+abhimukhī↔one who is heading towards the city
        • pakkhandati↔springs forward, jumps on to
        • nāma+gahaṇadivaso↔name giving day
        • nhāpeti↔bathing, giving a bath
        • saka+gharaṃ↔one’s own house
        • gata+magga (m.)↔the path one has gone
        • pokkharaṇī (f.)↔pond
        • nhāti↔nahāyati, nhāyati
        • uttarati↔comes out of water; goes over; overcomes
        • thaññaṁ (nt.) [thana + ya > thanya > thañña]↔breast milk
        • thana↔breast (of a woman)
        • pāyati (caus. of pivati)↔makes someone drink, breastfeeds
        • sañjānāti↔recognizes
        • uccāsaddo (m.) (in this case a is lengthened)↔high pitched sound
        • yāva (ind.)↔till, until
          • ablative case is used with it: yāva sattamā kulaparivaṭṭā
        • saṇṭhāti↔remains; stands still; to be establish.
        • antovihāra+abhimukhī↔a female who is heading towards the inside of a monastery
        • nivatteti↔turns back (if one is standing), stops (if one is running) #[[final exam 1st year]]
        • pādapiṭṭha (nt.)↔surface of the foot
        • nipajjāpeti↔makes someone to lie down
        • dinna↔what has been given
        • dvārakoṭṭhaka (m.)↔gateway, room over the gate
        • adhivattha (3.)↔(pp) inhabited, lived #[[final exam 1st year]]
        • anto (ind.)↔inside
        • pakkosati↔summons #[[final exam 1st year]]
        • mādisa (3.) (amha + dis)↔one who is like me, one who is similar to me
        • ahi+nakulā (m.pl)↔snakes and mongooses
        • accha+phandanā (m.pl)↔bears and cone trees
        • kāka+ulūkā (m.pl)↔crows and owls #[[final exam 1st year]]
        • kappaṭṭhitika↔something that last throughout a kappa (aeon)
        • paṭivera (m.)↔revenge #[[final exam 1st year]]
        • upasammati↔appeases
        • no (ind.)↔not, does not #[[final exam 1st year]]
        • sace nāgamittha↔had you not come
        • sanantana (3.)↔primeval; old; eternal.
        • abhavissa↔could have happened
        • sambheda (when the prefix sam- is added it does not mean breaking according to Myanmar)↔mixture
          • sīmāya sīmaṁ sambhindantena sammatā (missīkarontena) - (by mixing sīmā with sīmā) - if a second sīmā is established overlapping another, it is not valid
    • 17.2 grammar
      • kālātipatti vibhatti (conditional mode)
        • kālātipatti vibhatti is used to express:
          • an action that could have happened but didn't
          • an action that could have happened but was prevented by to another action
          • the action that prevented the main action
          • note:
            • sometimes both actions are expressed by kālātipatti
              • 'sace so paṭhamavaye pabbajjaṃ alabhissa, arahā abhavissa'
            • sometimes both sattamī and kālātipatti verbs are used in the same sentence
              • 'sace sukkā dhammā lokaṃ na pāleyyuṃ, sambhedaṃ loko agamissa'
        • verbal terminations of kālātipatti
          • (a)....(i)ssā, (a)....(i)ssa / (a)....(i)ssaṃsu
          • (a)....(i)sse / (a)....(i)ssatha
          • (a)....(i)ssaṃ / (a)....(i)ssāmhā, (a)....(i)ssāmha
          • note:
            • while forming verbs in the kālātipatti vibhatti, as in the case of ajjatanī vibhatti, the vowel ‘a’ is augmented at the beginning of the root and the vowel ‘i’ is augmented at the end of the root
            • long endings ā can become short a
        • conjugation of the kālātipatti vibhatti of √bhū – to exist
          • abhavissā, bhavissā, abhavissa, bhavissa / abhavissaṃsu, bhavissaṃsu
          • abhavisse, bhavisse / abhavissatha, bhavissatha
          • abhavissaṃ, bhavissaṃ / abhavissāmhā, bhavissāmhā, abhavissāmha, bhavissāmha
    • 17.2 exercises
      • translation
        • Not by hatred is hatred appeased - V That demoness thought "whatever place you may go to, you will not escape from me" and sprung forward heading towards the city. The other one, in the naming day, bathed the child, gave the child a name and requested her husband, "Dear husband, let us now go to our house." She then took the child, and together with him went by a road that passed through the middle of the monastery. She gave the child to him, took a bath in the monastery's pond, came out and stood breastfeeding while he bathed. She then saw and recognized the demoness approaching and shouted, "Husband, come quickly, this is that demoness! Come quickly, this is that demoness!". Being unable to stand still until his arrival, she turned back and sprung forward, heading towards the inside of the monastery. At that time, the Teacher was expounding the Dhamma in the presence of the assembly. She placed the child lying on the Tathāgata's feet and pleaded, "This child is offered to you by me, I beseech you to grant life to my son!". The deva by the name of Sumana, who dwelt in the chamber over the gate, did not grant the demoness permission to enter. The Teacher then addressed the thera Ānanda saying, "Go, Ānanda, and summon that demoness". The thero did so. The other one exclaimed "This is the one, bhante, she is coming!" The Teacher then said "Come, do not make a sound". The demoness came and stood still. "Why do you do like this? Had you not met an Awakened One like me face to face, like snakes and mongooses, like bears and phandana-trees, like crows and owls, your enmity would have lasted for an aeon. Why are you hostile and vengeful? Hatred is only appeased by amity, not by hatred". After saying this, He uttered the following verse: "Not indeed by hatred is hatred ever appeased here, but by amity it is appeased, this is an everlasting truth."
  • Lesson 18
    • 18 reading
      • Sāriputta Thera Vatthu - I Anuppanneyeva buddhe rājagahato avidūre upatissagāmo kolitagāmoti dve brāhmaṇagāmā ahesuṃ. Tesu upatissagāme sāriyā nāma brāhmaṇiyā gabbhassa patiṭṭhitadivaseyeva kolitagāme moggaliyā nāma brāhmaṇiyāpi gabbho patiṭṭhāsi. Tāni kira dvepi kulāni yāva sattamā kulaparivaṭṭā (abl.) paṭibaddhasahāyakāneva (...āni eva) ahesuṃ, tāsaṃ dvinnampi ekadivasameva gabbhaparihāraṃ adaṃsu. Tā ubhopi dasamāsaccayena putte vijāyiṃsu. Nāmaggahaṇadivase sāriyā brāhmaṇiyā puttassa upatissagāmake jeṭṭhakulassa puttattā upatissoti nāmaṃ kariṃsu, itarassa kolitagāme jeṭṭhakulassa puttattā kolitoti nāmaṃ kariṃsu. Te ubhopi vuḍḍhimanvāya sabbasippānaṃ pāraṃ agamaṃsu. Upatissamāṇavassa kīḷanatthāya nadiṃ vā uyyānaṃ vā gamanakāle pañca suvaṇṇasivikasatāni parivārāni honti, kolitamāṇavassa pañca ājaññayuttarathasatāni. Dvepi janā pañcapañcamāṇavakasataparivārā honti. Rājagahe ca anusaṃvaccharaṃ giraggasamajjo nāma ahosi. Tesaṃ dvinnampi ekaṭṭhāneyeva mañcaṃ bandhanti. Dvepi ekato nisīditvā samajjaṃ passantā hasitabbaṭṭhāne hasanti, saṃvegaṭṭhāne saṃvejenti, dāyaṃ dātuṃ yuttaṭṭhāne dāyaṃ denti.
      • vocab: #[[pāḷi vocab (1st year) ]]
        • anuppanna (3.)↔unarisen, something that has not arisen
        • rājagaha (m.)↔city of Rajagaha
        • avidūraṁ (adj./nt.)↔proximity, not very far from (can be used with ablative or genitive cases)
        • brāhmaṇī (f.)↔female Brahmin
        • patiṭṭhāti↔to be established (intransitive verb); stands firmly; finds a support
        • patiṭṭhita (3.)↔established in (loc.), settled, fixed, arrayed, stayed, standing, supported founded in
        • kulaparivaṭṭo (m.)↔family circle; extended family; 2 generation
        • paṭibaddha (3.)↔bound to; depent on; attracted on or by
        • paṭibaddhasahāyaka (3.)↔something that has friends who are bound
        • parivaṭṭaṁ (nt.)↔circle, succession, round
        • ñātiparivaṭṭaṁ↔lineage of relatives, circle of relatives
        • gabbhaparihāra (m.)↔protection given to the child in the womb
        • ubha (m.)↔both
        • jeṭṭhakulaṁ (nt.)↔senior family
        • puttattā (ablative case)↔due to being a son
        • vuḍḍhi (f.)↔growth, growing
        • anvāya [anu + √i + a + ya] (ind.)↔having arrived, having reached √i
        • pāraṁ (nt.)↔opposite side, other shore
        • māṇava (m.)↔the young male, young man
        • kīḷanatthāya (dative)↔to play, to enjoy (for the benefit of playing)
        • sivikā (f.)↔palanquin, litter
        • parivāra (3.)↔things or beings that are the retinue
        • ājañña / ājānīya (m.)↔horse which belongs to the family of ājañña, horse of good breed
        • suvaṇṇasivikāsatāni (nt.)↔hundred golden palanquins
        • anusaṃvaccharaṃ↔annually, every year
        • saṁvaccharaṁ↔vassa (year)
        • bandhati [√bandh + a + ti]↔pr. (+acc) prepares; readies; equips; sets up; lit. binds
        • anumāsaṁ↔every month
        • anuvassaṁ↔every year
        • anudinaṁ↔sabbadā, sadā (s.w/ a)
        • anvaddhamāsaṁ↔every half a month
        • pañcamāṇavakasataparivāra (3.)↔one who has a retinue of five hundred young men
        • mañca (m.)↔bed
        • samajja (m.)↔a festive gathering, fair, show, theatrical display
        • giraggasamajja (m.)↔a festive gathering called Giragga
        • ekato (ind.)↔together
        • hasitabbaṭṭhāna (nt.)↔occasions on which one should laugh
        • hasati↔laughs, smiles
        • saṃvejeti↔frightens (intransitive verb), to be frightened
        • dāya (m.)↔things that should be given #[[final exam 1st year]]
        • saṃvegaṭṭhāna (nt.)↔occasions on which one becomes frightened
        • yuttaṭṭhānaṁ (nt.)↔suitable place #[[final exam 1st year]]
        • pubba↔the east, eastern, place in front, former, earlier
        • para↔the west, western, another, other, place behind, later
        • apara↔the west, western, another, other
        • dakkhiṇa↔the south, southern, right side
        • uttara↔the north, northern
        • adhara↔lower place
        • so arahataṃ (gen.) aññataro ahosi↔he became one of the arahants (niddhāraṇa)
      • note:
        • yāva sattamā kulaparivaṭṭā – ablative case is used together with the indeclinable yāva
        • -tta (puttatta > putta + tta) and -tā (lahutā > lahu + tā) are suffixes that indicate the “nature” (bhāva) of the noun; they are called bhāva paccaya
        • puttattā is in the ablative case; this usage of ablative case is called hetvatthe pañcamī – ablative case in the meaning of the cause such as, “avijjāpaccayā saṅkhārā (kammic volitions arise due to ignorance)”
        • selecting one noun out of a group is called niddhāraṇa; the group out of which the noun is selected is written in genitive or locative cases example: “dve brāhmaṇagāmā ahesuṃ, tesu upatissagāme...” (there were two brahmin villages, out of them, in the Upatissa village...)
        • ordinal numbers from 1st to 10th and type of declensions
          • declined in all three genders (when masculine, like purisa, when neuter, like citta, and when feminine, like kaññā)
            • paṭhama
            • dutiya
            • tatiya
          • the following are the same as above but when feminine are declined as kaññā or nadī
            • catuttha
            • pañcama
            • chaṭṭha
            • sattama
            • aṭṭhama
            • navama
            • dasama
        • when api is added after a number it refers to something happening to each of the things involved ex: ahaṁ tayopi purise passāmi (I see each of the three men) #[[final exam 1st year]]
    • Lesson 18 - exercises
      • translation:
        • The story of the Elder Sāriputta - I When the Buddha had not yet arisen, not very far from Rājagaha, there were two brahmin villages called Upatissa Village and Kolita Village. Among them, in the Upatissa village, on the very same day of the conception of the embryo of the brahmin lady named Sārī, in the Kolita village as well, the embryo of the brahmin lady named Moggalī got conceived. It is said that both of these families, from as far as the seventh generation, were bound by friendship. On the very same day, both families provided protection to the embryo of each. Both of them gave birth to a son after ten months had passed. On the day of their naming ceremony, they gave the brahmin lady Sāri's son the name Upatissa, due to being the son of the eldest family in the Upatissa Village. In the Kolita Village, they gave the other the name of Kolita, also due to being the son of the eldest family in the Kolita Village. And both of them after growing up achieved mastery of every field of knowledge. (lit. went to the other shore of every skill) At the time of going to the river or to the garden for the sake of entertainment, the young man Upatissa was accompanied by five hundred golden palanquins as retinue. Five hundred chariots with thoroughbred horses would accompany the young man Kolita as retinue. Each of the two fellows had a following of 500 young men. In Rājagaha there was an annual festival called Giragga and a seat was prepared in the same place for both of them. After sitting together, while watching the performance, they would laugh at moments of humor, feel fear at the frightening moments, and make donations at appropriate occasions for doing so.
  • Lesson 19
    • 19.1 reading
      • Sāriputtattheravatthu - II Tesaṃ (dat./gen pl.) imināva niyāmena ekadivasaṃ samajjaṃ passantānaṃ paripākagatattā ñāṇassa purimadivasesu viya hasitabbaṭṭhāne hāso vā saṃvegaṭṭhāne saṃvego vā dātuṃ yuttaṭṭhāne dānaṃ vā nāhosi. Dvepi pana janā evaṃ cintayiṃsu – “Kimettha oloketabbaṃ atthi, sabbepime appatte vassasate apaṇṇattikabhāvaṃ gamissanti, amhehi pana ekaṃ mokkhadhammaṃ pariyesituṃ vaṭṭatī”ti ārammaṇaṃ gahetvā nisīdiṃsu. Tato kolito upatissaṃ āha – “Samma upatissa, na tvaṃ aññesu divasesu viya haṭṭhapahaṭṭho, idāni anattamanadhātukosi, kiṃ te sallakkhita”nti? “Samma kolita, etesaṃ (dat.pl.) volokane (loc.sg.) sāro natthi, niratthakametaṃ, attano mokkhadhammaṃ gavesituṃ vaṭṭatī”ti idaṃ cintayanto nisinnomhi. Tvaṃ pana kasmā anattamanosī'ti? Sopi tatheva āha. Athassa attanā saddhiṃ ekajjhāsayataṃ ñatvā upatisso āha – “Amhākaṃ ubhinnampi sucintitaṃ, mokkhadhammaṃ pana gavesantehi ekā pabbajjā laddhuṃ vaṭṭati. Kassa santike pabbajāmā”ti?
      • vocab: #[[pāḷi vocab (1st year) ]]
        • niyāma (m.)↔way, certainty; fixed method; regular order
        • paripākagata (3.)↔ripe, ripened, matured, developed
        • purima (3.)↔previous
        • hāsa (m.)↔smile, laugh
        • saṃvega (m.)↔fear
        • oloketabba (3.)↔thing that should be observed or seen
        • appatta (3.)↔thing or state that is not attained
        • vassasata (nt.)↔hundred years
        • mokkha (m.)↔liberation
        • pariyesati↔searches, looks for
        • appaṇṇattikabhāva↔the state in which not even the name remains
        • vaṭṭati↔to be right, fit, or proper
        • haṭṭhapahaṭṭha (3.)↔one who is very delighted, elated, thrilled
          • when two terms are repeated it intensifies its meaning
        • haṭṭha [√haṃs + ta]↔pp. (of hair) bristled; stood up; stood erect 2 pp. elated; joyful; excited
        • anattamanadhātuko↔someone with the nature of being unhappy
        • sallakkhita (3.)→thing that was observed or considered
        • volokana (nt.)↔looking, examining, observing (noun)
        • anattamana+dhātuka (3.)↔one who is unhappy (one who has the nature of being unhappy)
        • sāra (m.)↔essence
        • niratthaka (3.)↔thing or doctrine that has no true essence
        • ekajjhāsayatā (f.)↔the nature of having the same intention, desire, wish, disposition or bent
        • nisinna (3.)↔one who has sat
        • sucintita (3.↔the idea that was well thought or contemplated
        • pabbajjā (f.)↔taking up of the ascetic life; becoming a monk (noun)
        • laddhuṃ (ind.)↔to get, to obtain
        • pabbajati↔goes forth; becomes a monk; leaves household life
    • Lesson 19 - exercises
      • translation
        • The story of venerable Sāriputta - II One day, while watching the festival in the same manner, due to the maturity of their wisdom, to them there was no laughter in moments of humor, no fear on the frightening moments and no donations in the occasions for giving, like there had been in previous days. It occured to both of them, "What is there to see here? Before the elapse of a hundred years, all this will have been forgotten (lit. will have gone to the state where not even the name remains), so it is fitting for us to seek a liberating doctrine." They sat contemplating such idea. After that, Kolita addressed Upatissa, "Friend Upatissa, you are not very elated as in other days. You are unhappy now. What are you thinking about? (lit. what is considered by you?)" "Friend Kolita, watching them is not worthwhile (lit. there is no value in watching them). This is meaningless. It is suitable to search for one's own liberation." I am seated considering this. And why are you unhappy?". He also spoke in the same way. Then, after understanding the fact that the same intention had occurred to his friend as to himself, Upatissa said, "It was well thought by both of us. It is appropriate for those who are seeking a liberating doctrine to take up the ascetic life. Under whom should we ordain?"
  • Lesson 20
    • 20.1. reading
      • Sāriputtattheravatthu - III Tena kho pana samayena sañcayo nāma paribbājako rājagahe paṭivasati mahatiyā (f., ins.sg. of mahantī) paribbājakaparisāya (ins.) saddhiṃ. Te “Tassa santike pabbajissāmā”ti pañcamāṇavakasatāni “Sivikāyo ca rathe ca gahetvā gacchathā”ti uyyojetvā ekāya sivikāya ekena rathena gantvā sañcayassa santike pabbajiṃsu. Tesaṃ (gen.) pabbajitakālato paṭṭhāya sañcayo atirekalābhaggayasaggappatto (atireka'lābha'agga'yasa'agga'patto) ahosi. Te katipāheneva sabbaṃ sañcayassa samayaṃ parimadditvā (parigaṇhitvā), “Ācariya, tumhākaṃ (gen.pl.) jānanasamayo ettakova, udāhu uttarimpi atthī”ti pucchiṃsu. “Ettakova, sabbaṃ tumhehi (ins.pl.) ñāta”nti vutte cintayiṃsu – “Evaṃ sati (loc.) imassa santike brahmacariyavāso niratthako, mayaṃ yaṃ mokkhadhammaṃ gavesituṃ nikkhantā, so imassa santike uppādetuṃ na sakkā, mahā kho pana jambudīpo, gāmanigamarājadhāniyo (acc.pl.) carantā addhā mokkhadhammadesakaṃ kañci ācariyaṃ labhissāmā”ti. Tato paṭṭhāya, “Yattha yattha paṇḍitā samaṇabrāhmaṇā atthī”ti vadanti, tattha tattha gantvā sākacchaṃ karonti. Tehi puṭṭhaṃ pañhaṃ aññe (nom.) kathetuṃ na sakkonti, te pana tesaṃ (gen.) pañhaṃ vissajjenti. Evaṃ sakalajambudīpaṃ pariggaṇhitvā nivattitvā sakaṭṭhānameva āgantvā, “Samma kolita, amhesu yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetū”ti katikaṃ akaṃsuṃ.
      • vocab: #[[pāḷi vocab (1st year) ]]
        • tena samayena (kālatthe tatiyā)↔at that time, on that occasion #[[final exam 1st year]]
        • paribbājako (m.) [pari + √vaj + *aka]↔homeless spiritual seeker; wandering ascetic; lit. who goes around
        • paṭivasati→vasati #[[final exam 1st year]]
        • uyyojeti↔sends someone
        • lābhaggayasaggapatta (3.)↔one who attained the utmost gain and utmost praise (or the greatest amount of retinue)
        • katipāhaṃ (ind., nt.)↔a few days #[[final exam 1st year]]
        • katipaya (adj.)↔some; a few; several
        • samayo (m.) "Te katipāheneva sabbaṃ sañcayassa samayaṃ parigaṇhitvā↔philosophy, religion #[[final exam 1st year]]
        • parimaddati↔rubs
        • jānanasamayo (m.)↔the philosophy or religion one knows
        • ettako (ind.)↔this much
        • uttariṁ (nt.)↔more
        • ñāta (3.)↔thing that was known
        • sati (loc.)↔while something is present
        • nikkhanta↔(pp, not missakakiriyā) departed
        • sakkā (ind.) [√sak + yā]↔(+inf) it is possible (to); one is able (to)
        • dhānī (f.) [√dhā + ana + ī]↔seat; capital #[[final exam 1st year]]
        • addhā↔certainly
        • kiñci (ind.)↔something
        • puṭṭha (3.)↔the question that was asked, the person who was questioned
        • parigaṇhāti↔investigates
        • adhigacchati↔attains, gets
      • note:
        • kho pana→this is an indeclinable used to make the utterance of the sentence smooth. It has no meaning.
        • mahā kho pana→mostly the morpheme mahā is found in samāsa as the compound form of the noun mahanta; rarely, it can occur as mahā even when there is no samāsa
    • Lesson 20 - exercise
      • translation:
        • The story of the elder Sāriputta - III On that occasion, the wandering ascetic named Sañcaya was dwelling in Rājagaha together with a great following of wandering ascetics. Thinking, "Let us ordain under him", they (each) sent their five hundred young men to take the palanquins and chariots and leave, went with (just) one palanquin and chariot and ordained under Sañcaya. Starting from the time of their going-forth, Sañcaya became one who received an abundance of the highest gain and praise. Having investigated (lit. rubbed) all of Sañcaya's philosophy in just a few days, they asked, "Teacher, is the philosophy you know only this much, or is there more?". When they were told, "It is only this much, all of it is known by you", they considered, "If it is so (lit. when being thus), living the noble life under his guidance is meaningless. We left in search of that which is liberation. It is not possible for that to arise under him. But Jambudīpa is very large. Wandering through villages, towns and the royal capital, we will certainly find some teacher who is an expounder of the liberating doctrine". From then onwards, wherever it was said to be wise contemplatives and brahmins, they would go there and have discussions with them. The others were incapable of answering the questions posed by them, but they would answer their questions. After investigating the whole of Jambudīpa in this way, turning back and returning to their very own place, they made an agreement, "Friend Kolita, whichever of us attains the deathless first, let him inform the other".
  • Lesson 21
    • 21.1. reading
      • Sāriputta Thera Vatthu - IV Evaṃ tesu (loc.pl) katikaṃ katvā viharantesu satthā vuttānukkamena rājagahaṃ patvā veḷuvanaṃ paṭiggahetvā veḷuvane viharati. Tadā “Caratha, bhikkhave, cārikaṃ bahujanahitāyā”ti ratanattayaguṇapakāsanatthaṃ uyyojitānaṃ (dat./gen.) ekasaṭṭhiyā arahantānaṃ antare pañcavaggiyānaṃ abbhantaro assajitthero paṭinivattitvā rājagahaṃ āgato, punadivase pātova pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Tasmiṃ samaye upatissaparibbājakopi pātova bhattakiccaṃ katvā paribbājakārāmaṃ gacchanto theraṃ disvā cintesi – “Mayā evarūpo pabbajito nāma na diṭṭhapubboyeva, ye loke arahanto (pl.) vā arahattamaggaṃ vā samāpannā, ayaṃ tesaṃ bhikkhūnaṃ aññataro, yaṃnūnāhaṃ imaṃ bhikkhuṃ upasaṅkamitvā puccheyyaṃ – ‘Kaṃsi (kaṁ asi) tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’”ti? (āvuso, tvaṁ kaṁ uddissa pabbajito asi?) Athassa etadahosi – “Akālo kho imaṃ bhikkhuṃ pañhaṃ pucchituṃ, antaragharaṃ paviṭṭho piṇḍāya carati, yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyya”nti. So theraṃ laddhapiṇḍapātaṃ aññataraṃ okāsaṃ gacchantaṃ disvā nisīditukāmatañcassa (nisīditukāmataṁ ca assa) ñatvā attano paribbājakapīṭhakaṃ paññāpetvā adāsi, so bhattakiccapariyosānepissa attano kuṇḍikāya udakaṃ adāsi.
      • vocab: #[[pāḷi vocab (1st year) ]]
        • katikā (f.) [√kar + ta + ikā]↔agreement; arrangement; promise; 2 talk, conversation #[[final exam 1st year]]
        • vuttānukkama (m.)↔the order in which something was said #[[final exam 1st year]]
        • anukkama (m.) [anu + √kam + a]↔bridle; reins; 2 order; succession; sequence; series
        • paṭiggahetvā↔having accepted
        • pakāsanatthaṃ↔in order to make something clear or obvious #[[final exam 1st year]]
        • antaraṃ↔inside
        • abbhantara (3.)↔something that is inside
        • paṭinivattati↔turns back
        • punadivasa (m.)↔following day
        • pātova (ind.)↔in the very early morning
        • diṭṭhapubba (3.)↔something that was not seen before, someone who has not seen something before
        • evarūpa (3.)↔something which looks like this
        • yannūna (ind.)↔“It is good”
        • uddissa↔with reference to, on account of, for, concerning
        • antaragharo (m.)↔place where there are houses inside (village)
        • paviṭṭha (3.)↔one who has entered
        • piṭṭhito piṭṭhito↔from behind
        • anubandhati↔follows √bandh
        • laddhapiṇḍapāta (3.)↔one who had obtained alms food
        • pīṭhaka (m.)↔small chair
        • nisīditukāmatā (f.)↔desire to sit
        • kuṇḍika (f.)↔pitcher, water jug #[[final exam 1st year]]
        • bhattakiccapariyosāna (nt.)↔end of the meal
      • note:
        • ratanattayapakāsanatthaṃ - in this clause the meaning of the word pakāsanatthaṃ is “in order to express”; normally such meaning is expressed by “dative of purpose.”; however, in this example, one cannot see the dative case because it has been replaced by “aṃ.”
        • ekasaṭṭhiyā arahantānaṃ - see that the cardinal number ekasaṭṭhi is written in the singular form. Cardinal numbers starting from 19 till 99 are written in feminine gender
          • why is it written in singular form? #q🙋🏼‍♂
    • Lesson 21 - exercises
      • translation
        • The story of the elder Sāriputta - IV While they were living in this way after making the agreement, the Master, travelling by stages as it was previously mentioned, reached Rājagaha, accepted the Bamboo Grove and was dwelling there. At that time, in order to make the qualities of the Triple Gem public, sixty-one arahats, including the group of five, were sent off thus, "Go wander, monks, for the benefit of many people". The elder Assaji, who was included, turned around, came back, reached Rājagaha, and on the early morning of the following day, after taking his bowl and robes, entered Rājagaha for alms. And on that occasion, the wandering ascetic Upatissa, after eating very early morning, while going to the monastery of the wandering ascetics, saw the elder and thought, "Such renunciant, which looks like this, was never seen by me indeed. Of those in the world who are arahants or that have attained the path of arahatship, this individual is one among those monks. It would be good if I were to approach this monk and ask, "Under whom are you ordained? Or who is your teacher? Or whose teachings do you like?". Then it occured to him, "It is the wrong time to ask this monk a question, he has entered the village and is wandering for alms. It is good if I follow this monk from close behind". Having seen the elder going to another place after having received alms, and having understood his desire to sit, he prepared and gave him his own small ascetic chair and at the end of the meal, gave him water from his own water jug.
  • Lesson 22
    • 22.1. reading
      • Sāriputtattheravatthu - V Evaṃ ācariyavattaṃ katvā katabhattakiccena therena saddhiṃ madhurapaṭisanthāraṃ katvā evamāha – “Vippasannāni kho pana te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto, kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī”ti pucchi. Thero cintesi – “Ime paribbājakā nāma sāsanassa paṭipakkhabhūtā, imassa sāsanassa gambhīrataṃ dassessāmī”ti. Attano navakabhāvaṃ dassento āha – “Ahaṃ kho, āvuso, navo acirapabbajito, adhunāgato imaṃ dhammavinayaṃ, na tāvāhaṃ sakkhissāmi vitthārena dhammaṃ desetu”nti. Paribbājako – “Ahaṃ upatisso nāma, tvaṃ yathāsattiyā appaṃ vā bahuṃ vā vada, etaṃ nayasatena nayasahassena paṭivijjhituṃ mayhaṃ bhāro”ti cintetvā āha – “Appaṃ vā bahuṃ vā bhāsassu (attanopada: taṁ antaṁ ssu vho e āmase) – atthaṃyeva me brūhi; Attheneva me attho – kiṃ kāhasi byañjanaṃ bahu”nti. Evaṃ vutte thero – “Ye dhammā hetuppabhavā”ti gāthamāha. Paribbājako paṭhamapadadvayameva sutvā sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhahi (ajjatanī: ī/i, uṁ, o/i, ttha, iṁ, mhā/mha), itaraṃ padadvayaṃ sotāpannakāle niṭṭhāpesi.
      • vocab: #[[pāḷi vocab (1st year) ]]
        • katabhattakicca (3.)↔one who has finished the meal (one who has finished things related to the meal)
        • paṭisanthāra √thar (m.)↔friendly welcome; kind reception; lit. filling the gap
          • IIT - Nissayamuttaka Course
        • sāraṇīya / sārāṇīya kathā [saṃ + √raj + aṇīya]↔adj. polite; pleasant; charming; (comm) fit to be remembered, memorable; lit. to be desired
        • vippasanna (3.)↔very clear, pure
        • chavivaṇṇa (m.)↔colour of the skin
        • pariyodāta (3.)↔very white, very clean, pure
        • uddissa (ind.)↔with reference to, on account of, for, concerning
        • “Kaṃsi āvuso uddissa pabbajito”→“Under whom did you go forth from home to homelessness?”
        • pātova↔in the early morning
        • paṭipakkhabhūta / pāṭipakkha (3.)↔against #[[final exam 1st year]]
        • dasseti↔shows
        • acirapabbajita (3.)↔one went forth recently, one who has gone forth not very long before
        • adhunā (ind.) “Ahaṃ kho, āvuso, navo acirapabbajito, adhunāgato imaṃ dhammavinayaṃ..."↔now, recently, newly, idāni, etarahi #[[final exam 1st year]]
        • tāva (ind.) "na tāvāhaṃ sakkhissāmi vitthārena dhammaṃ desetun'ti"↔till now, so much; so long; as far as
        • vitthāra (m.)↔detail, explanation, breadth
        • yathāsatti (nt.sin)↔as much as one can, according to the strength; according to ability #[[final exam 1st year]]
        • paṭivijjhati↔penetrates, comprehends
        • bhāsassu↔may you say, may you expound (attanopada) #[[final exam 1st year]]
        • brūti↔says, expounds (√brū)
        • kāhati↔karissati #[[final exam 1st year]]
        • byañjanaṁ (nt.)↔letters, consonants
        • paṭimaṇḍita (3.)↔decorated, endowed with #[[final exam 1st year]]
        • dvayaṁ (nt.)↔pair, couple, dyad
        • niṭṭhāpeti↔ends
        • paṭimaṇḍita [pati + √maṇḍ + ita]↔pp. (+instr) adorned (with); decorated (with); 2 consisting of
        • patiṭṭhahi↔he was established (ajjatanī)
          • why is h inserted in this case instead of the usual 's'? #q🙋🏼‍♂
    • Lesson 22 - exercises
      • translation:
        • The story of the elder Sāriputta - V Having done the teacher's duty in this way and had a pleasant conversation together with the elder who had finished his meal, he said the following, "Friend, your faculties are very clear, your complexion is pure and bright. Under whom, friend, have you ordained, or who is your teacher, or whose teachings do you like?", he asked. The thera tought, "These so called ascetics are opposed to the dispensation, I will show the profundity of this dispensation". Making known his status as a newcomer he said, "Friend, I am a newcomer, recently ordained, newly arrived to this doctrine and discipline, for now I will not be able to preach the doctrine in detail". The ascetic thought, "I am Upatissa, speak according to your ability, be it little or much. It is my responsibility to comprehend it in a hundred ways, in a thousand ways", and said the following, "May you speak, be it little or much. Tell me just the essence. Only the essence is what I need. What is the use of many words? (lit. What will many words do?)". When the elder was told so, he uttered the following verse, "Whatever realities produced by a cause...". Having heard just the first couple lines, the ascetic was established in the fruition of stream-entry adorned with a thousand methods. The other couple lines ended at the time of being a stream-enterer.
  • Lesson 23 - samāsa
    • introduction
      • samāsa is
        • the act of combining (compounding) two or more words into one
        • the final compound becomes a single word with a single vibhatti
      • vibhattyantaṁ padaṁ (if it has a case ending at its end it is a word) note: upasaggas have "non apparent" case endings suffixes, roots, stems...do not have vibhatti and are not part of speech
      • examples
        • nīlaṃ vatthaṃ ⇒ nīlavatthaṃ nīlaṃ uppalaṃ ⇒ nīluppalaṃ paṇḍito puriso ⇒ paṇḍitapuriso
      • general contruction of samāsa
        • both words lose their case endings
        • in their stem form they are compounded
        • a case ending is added to the final compound and, as it has one single vibhatti, it is one single word
      • 2 purposes / benefits of samāsa (not for exam)
        • ekapadattaṁ (the state of having one word)
        • ekavibhattittaṁ (the state of having one case ending)
      • the difference between sandhi and samāsa with an example
        • both sandhi and samāsa combine words, but in sandhi the case endings are not elided and the two words do not become one, while in samāsa both these grammatical functions happen
        • sandhi: lokassa + anto ⇒ lokassanto (2 words with their respective vibhattis)
        • samāsa: lokassa + anto ⇒ lokanto (one word with one single vibhatti) (pubbassaralopa sandhi has happened here as well)
        • note: sandhi can occur within samāsa
      • 6 types of samāsa #[[final exam 1st year]]
        • kammadhārayasamāsa
        • digusamāsa
        • tappurisasamāsa
        • dvandasamāsa
        • bahubbīhisamāsa
        • abyayībhāvasamāsa
        • mem aid: work (kamma) ⇒ 2 cows (digu) ⇒ cowboy (tappurisa) ⇒ 2 & 2 (dvanda) ⇒ many paddy (bahubbīhi) ⇒ unchanging (avyayībhāva)
    • kammadhārayasamāsa
      • the object (kamma) can hold (dhāraya) 2 things (not for exam)
        • kiriyaṁ (verb)
        • payojanaṁ (benefit)
      • meaning of kammadhārayasamāsa
        • the compound that holds two names for the same object of reference
      • kammadhāraya samāsa has 2 main features
        • the words are tulyādhikaraṇa pada (words in apposition: they refer to the same thing)
        • the meaning of the 2nd word is more prominent
        • vocab: #[[pāḷi vocab (1st year) ]]
          • tulya [√tul + ya]↔adj. equal; similar; of same kind; lit. balancing
          • tulyādhikaraṇa [tulya + adhikaraṇa]↔adj. (gram) having the same location
      • examples of kammadhāraya samāsa
        • paṇḍito puriso ⇒ paṇḍitapuriso (wise man) setaṃ chattaṃ ⇒ setacchattaṃ (white parasol) rattaṃ candanaṃ ⇒ rattacandanaṃ (red sandalwood) suvaco sisso ⇒ suvacasisso (obedient student) kāruṇiko samaṇo ⇒ kāruṇikasamaṇo (compassionate monk) ucco rukkho ⇒ uccarukkho (high tree) thūlo brāhmaṇo ⇒ thūlabrāhmaṇo (fat brahmin) bhinnaṃ sīlaṃ ⇒ bhinnasīlaṃ (broken sīla)
          • vocab: #[[pāḷi vocab (1st year) ]]
            • rattaṁ [√raj + ta] (nt.)↔day; night; 2.1 pp. dyed; coloured; 2.2 adj. red; crimson; 2.3 nt. blood; 3.1 pp. (+loc) infatuated (with); enamoured (with); fond (of) ; 3.2 masc. (+loc) who is infatuated (with); who is enamoured (with); fond (of); (f.) night; rattā (f.) time; lit. night
      • construction of a kammadhārayasamāsa
        • both words are written in the nominative case (singular or plural): paṇḍito puriso
          • why? this is because only the nominative can stand alone without any other information needed, so whenever a word is written by itself in pāḷi it is written in nominative case
            • so why are some other samāsas written in other cases? #q🙋🏼‍♂
        • the case ending of both words are elided: paṇdita purisa
        • the word are combined: paṇḍitapurisa
        • the final word is written in nominative case (but that word can be used in any case according to the context): paṇḍitapuriso
      • vocab: #[[pāḷi vocab (1st year) ]]
        • acchariya [accharā + iya]↔adj. wonderful; marvellous
        • paṇḍu↔pale-yellow, yellowish
        • kambala↔woolen cloth (s.w/ k)
    • digusamāsa
      • digusamāsas are the kammadhārayasamāsas that have a cardinal number as the first noun and are mostly kept in neuter gender singular form
        • 2 types of digusamāsa
          • samāhāra digusamāsa (neuter singular) (more frequent)
            • tayo lokā ⇒ tilokaṁ
          • asamāhāra digusamāsa (all genders and numbers)
            • catasso disā ⇒ catuddisā
            • eko dhammo ⇒ ekadhammo
          • vocab: #[[pāḷi vocab (1st year) ]]
            • samāhāra↔(m.) (gram) copulative compound with plural meaning and singular termination
            • asamāhāra↔adj. (gram) copulative compound with plural meaning and plural termination
        • 3 features of digusamāsa
          • the two nouns are in apposition (tulyādhikaraṇa)
          • the first is an adjective of the second
          • of the final compound noun, the meaning of the last morpheme is more prominent over the other
          • the first word is a cardinal number
          • the final compound is written in neuter singular (if samāhāra: tilokaṁ) or any gender and number (if asamāhāra: catuddisā)
        • vocab: #[[pāḷi vocab (1st year) ]]
          • digu (m.) [di + go + u]↔(gram) numerical (compound); lit. two cows
          • samāsati [saṃ + √ās + a + ti] pr.↔(+instr) associates (with); keeps close company (with); lit. sits together
          • kammadhāraya (m.)↔(gram) adjectival compound; appositional compound; lit. bearing the object
          • dhāraya (adj.) [√dhar + *aya + a]↔(+acc) bearing; holding; supporting
          • veneyya [vi + √nī + *eyya]↔ptp. instructible; teachable; educatable; lit. to be taught
      • examples:
        • tayo lokā ⇒ tilokaṁ tīṇi lakkhaṇāni ⇒ tilakkhaṇaṃ catasso disā ⇒ catuddisaṃ cha āyatanāni ⇒ saḷāyatanaṃ (cha ⇒ sa and ḷ is inserted) dve rattiyo ⇒ dvirattaṃ (the ending vowel i changes into a) tayo daṇḍā ⇒ tidaṇḍaṃ
      • mahanta in samāsa
        • the noun mahanta (which belongs to the gacchantādigaṇa) changes into mahā mahanto puriso ⇒ mahāpuriso mahanto muni ⇒ mahāmuni and if the second noun begins with a double consonant the ending ā of the word mahā is shortened mahantaṃ phalaṃ ⇒ mahapphalaṃ mahantaṃ bhayaṃ ⇒ mahabbhayaṃ
      • construction of a digusamāsa
        • both words are written in nominative case: tayo lokā
        • the case endings are elided: ti loka
        • the words are combined: tiloka
        • the final compound is written in neuter singular if samāhāradigu: tilokaṁ; or in any gender and number if asamāhāradigu: catuddisā
      • 18.2 exercise
        • 1).Write down the features which makes digu samāsa different from kammadhāraya samāsa.
          • The difference lies in the fact that digusamāsa has a cardinal number as the first noun and the final compound is written in neuter singular
        • 2).What is the gender and number in which digu samāsa words are written often?
          • Digusamāsas are most often written in neuter gender singular form
        • 3).Categorize the kammadhāraya and digu samāsa words in the following sentences and dissect them.
          • i.Bhagavā sukhumañāṇena tilokaṃ viditvā veneyyasattānaṃ dhammaṃ desesi.
            • sukhumañāṇena = sukhumena ñāṇena (kammadhārayasamāsa)
            • tilokaṁ = tayo lokā (digusamāsa)
            • veneyyasattānaṁ = veneyyānaṁ sattānaṁ (kammadhārayasamāsa)
            • vocab: #[[pāḷi vocab (1st year) ]]
              • veneyyasatta (m.)↔instructible being
          • ii.Sāriputtatthero upāsakassa dasasīlaṃ adāsi.
            • sāriputtatthero = sāriputto thero (kammadhārayasamāsa)
            • dasasīlaṁ = dasa sīlāni (digusamāsa)
        • 4). Combine the following words in terms of samāsa and write them in their nominative case.
          • aṭṭha sīlāni ⇒ aṭṭhasīlaṁ
          • mahanto satto ⇒ mahāsatto
          • pahīnā kilesā ⇒ pahīnakilesā
          • nava sattāvāsā ⇒ navasattāvāsaṁ
          • satta ahāni ⇒ sattāhaṁ
          • pañca sikkhāpadāni ⇒ pañcasikkhāpadaṁ
    • tappurisasamāsa
      • tappurisa samāsa is
        • the resultant noun from the act of compounding two words with different vibhattis
        • in which the first word is in any of the cases other than nominative case
        • and the second word is prominent in meaning
        • each noun refers to a different object, hence they are not tulyādhikaraṇa but bhinnādhikaraṇa
        • it is of 6 kinds as dutiyā-, tatiyā-, catutthī-, pañcamī-, chaṭṭhī- and sattamī-tappurisa samāsa
        • example: sukhaṃ (acc.) patto (nom.) ⇒ sukha + patta ⇒ sukhappatta (one who has attained happiness)
      • 6 types of tappurisa samāsa, according to the nāmavibhatti of the first word, with an example
        • dutiyā tappurisa samāsa: buddhaṁ gato ⇒ buddha gata ⇒ buddhagato (gone to the Buddha)
          • buddhaṁ gato ⇒ buddhagato (gone to the Buddha) dukkhaṃ patto ⇒ dukkhappatto (the person who fell into suffering) bhūmiṃ gato ⇒ bhūmigato (the thing or being that has gone into the earth) nirodhaṃ samāpanno ⇒ nirodhasamāpanno (one who has entered the attainment of cessation)
        • tatiyā tappurisa samāsa: buddhena bhāsito ⇒ buddha bhāsita ⇒ buddhabhāsito (spoken by the Buddha)
          • buddhena bhāsito ⇒ buddhabhāsito (doctrine or teaching expounded by the Buddha) sīlena sampanno ⇒ sīlasampanno (one who is endowed with virtue) ñāṇena sampayutto ⇒ ñāṇasampayutto (mentality that is connected with wisdom)
        • catutthī tappurisa samāsa: buddhassa deyyaṃ ⇒ buddhadeyyaṃ (offerings to the Buddha)
          • buddhassa deyyaṃ ⇒ buddhadeyyaṃ (thing that should be given to the Buddha) kaṭhinassa dussaṃ ⇒ kaṭhinadussaṃ (cloth for the kaṭhina) yāguyā taṇḍulā ⇒ yāgutaṇḍulā (rice for gruel)
        • pañcamī tappurisa samāsa: buddhā cuto ⇒ buddha cuta ⇒ buddhacuto (fell from the Buddha)
          • methunā apeto ⇒ methunāpeto (one who has departed (abstained) from sex) nagarā niggato ⇒ nagaraniggato (one who has left the city) sāsanā cuto ⇒ sāsanacuto (one who has fallen from the Sāsana)
        • chaṭṭhī tappurisa samāsa: buddhassa sāvako ⇒ buddhasāvako (disciple of the Buddha)
          • rañño putto ⇒ rājaputto (son of the King) buddhassa sāvako ⇒ buddhasāvako (disciple of the Buddha) rukkhassa mūlaṃ ⇒ rukkhamūlaṃ (root of the tree)
        • sattamī tappurisa samāsa: buddhe rato ⇒ buddharato (delighted with the Buddha)
          • rūpe saññā ⇒ rūpasaññā (perception on (regarding) rūpa / matter or visible object) dhamme rato ⇒ dhammarato (one who is delighted in Dhamma) bhavantare kataṃ ⇒ bhavantarakataṃ (something that was done in a different life)
      • features which make tappurisa samāsa different from kammadhāraya samāsa
        • different vibhatti: the words have different vibhattis (buddhaṁ gato)
        • bhinnādhikaraṇa: words are not tulyādhikaraṇa (in apposition), they each refer to a different thing (bhinnādhikaraṇa)
        • not nominative: the first word is in a case other than the nominative (6 possibilities)
      • 2 types of visesana (adjective)
        • tulyādhikaraṇa visesana / samānādhikaraṇa visesana
          • same gender, case and number
          • refer to the same thing
        • bhinnādhikaraṇa visesana: sukhaṁ patto - sukhaṁ is a bhinnādhikaraṇa visesana of patto
          • different gender, number, case
          • refer to different things
          • why is sukhaṁ an adjective of patto? because it modifies the noun patta, specifying what type of patta; it is not an adverb because they only modify real verbs: sukhaṁ supati
          • mayhaṁ gehaṁ: they refer to different objects
      • exercise
        • 1). What is the most prominent feature which differatiates tappurisa samāsa from kammadhāraya and digu samāsa.
          • The most prominent feature which differentiates them is that the nouns involved are bhinnādhikaraṇa
        • 2). Dissect the following t hoappurisa samāsa words found in the reading lesson and name the type of tappurisa samāsa under which they were combined. #homeworks
          • i. rukkhamūlaṃ = rukkhassa mūlaṁ
          • ii. nagaraniggato = nagarā niggato
          • iii. nirodhasamāpanno = nirodhaṁ samāpanno
          • iv. buddhabhāsito = buddhena bhāsito
          • v. rūpasaññā = rūpe saññā
          • vi. buddhadeyyaṃ = buddhassa deyyaṁ
        • 3). Select samāsa words from the following sentences and name group they belong to, i.e., kammadhāraya, digu or tappurisa.
        • i. Ānandatthero bhikkhūnaṃ saṃsāradukkhaṃ kathesi.
          • Ānandatthero (kammaddhāraya) saṁsāradukkhaṁ (tappurisa)
        • ii. Abhiññappatto mahāsāvako tilokaṃ olokesi.
          • abhiññappatto (tappurisa)
          • mahāsāvako (kammadhāraya)
          • tilokaṁ (digu)
    • dvandasamāsa
      • 3 characteristics of dvandasamāsa
        • independent: nouns are not visesana and visesya, they are independent nouns
        • ca: the indeclinable “ca” collects the two nouns
        • equal prominence: in the final compound both words are equally prominent in their meaning
      • construction
        • (sāriputto ca moggallāno ca)
        • elision of case endings and 'ca' (sāriputta moggallāna)
        • compounding (sāriputtamoggallāna)
        • declension:
          • if samāhāradvanda it is declined in the neuter gender, nominative case, singular (cakkhusotaṁ)
          • if itarītarayogadvanda, in the gender of the last noun, nominative case, plural (sometimes singular) (sāriputtamoggallānā)
        • usage: the newly formed word can be then used in any case according to context
      • samuccaya
        • the grammatical act of collecting two or more nouns / verbs together, normally performed by the indeclinable 'ca': sāriputto ca moggallāno ca
      • samuccayattha
        • the meaning of the indeclinable “ca”; literally this means that the indeclinable “ca” performs the act of collecting the two nouns
      • 2 types of dvandasamāsa
        • samāhāradvanda: declined in the neuter gender, nominative case, singular
          • cakkhuñca sotañca ⇒ cakkhusotaṃ gītañca vāditañca ⇒ gītavāditaṃ hatthino ca assā ca ⇒ hatthiassaṃ
        • itarītarayogadvanda (most common): declined in the nominative case, gender of the last noun, plural (sometimes singular)
          • sāriputto ca moggallāno ca ⇒ sāriputtamoggallānā candimā ca sūriyā ca ⇒ candimasūriyā
      • examples
        • sāriputto ca moggallāno ca ⇒ sāriputtamoggallānā samaṇo ca brāhmaṇo ca ⇒ samaṇabrāhmaṇā cando ca sūriyo ca ⇒ candasūriyā brāhmaṇo ca gahapatiko ca ⇒ brāhmaṇagahapatikā mātā ca pitā ca ⇒ mātāpitaro
      • exercise pg 8
        • 1). Dissect the following dvanda samāsa words and write them in the sentence using the indeclinable “ca”.
          • i. Brāhmaṇagahapatikā sāriputtamoggallānānaṃ santike dhammaṃ suṇanti.
            • brāhmaṇā ca gahapatikā ca sāriputtānañca moggallānañca santike dhammaṁ suṇanti
          • ii. Mettiyabhūmajakā ca assajipunabbasukā ca chabbaggiyesu antogadhā.
            • Mettiyā ca bhūmajakā ca assaji ca punabbasukā ca chabbaggiyesu antogadhā
              • antogadha [anto + ogadha]↔adj. (+gen) included within; contained within; lit. immersed within
          • iii. Tissadattā candasūriye namassanti.
            • tissā ca dattā ca cande ca sūriye ca namassanti
        • 2). Name the type of samāsa that has taken place in forming the following words.
          • i. gehagato (tappurisa)
          • ii. bhikkhusāmaṇerā (dvanda)
          • iii. mahārukkho (kammadhāraya)
          • iv. pañcasikkhāpadaṃ (digu)
          • v. ahinakulā (kammadhāraya)
      • exercise pg 9
        • 1). Name whether the following samāsa words are samāhāra dvanda or itarītarayoga dvanda.
          • i. ḍaṃsamakasaṃ (samāhāra)
          • ii. dhātuliṅgāni (itarītarayogadvanda)
          • iii. khandhāyatanadhātavo (itarītarayogadvanda)
          • iv. sīlasamādhipaññā (itarītarayogadvanda)
    • bahubbīhisamāsa
      • main characteristics of bahubbīhisamāsa
        • aññapada: they are compounded in the meanings of the pronouns “ya”, “ta”, “eta” and “ima”, called aññapada (the word that refers to what the compound refers to)
        • aññapadattha: the final samāsa refers to the noun that is referred to by the aññapada
        • aññapadattha's gender and number: the gender and number of the final compound is the same as the aññapadattha's
        • example:
          • āgatā samaṇā yaṃ so āgatasamaṇo (saṅghārāmo) (the place where recluses have arrived is called “āgatasamaṇa”; that is the “saṅghārāma”)
          • though āgata and samaṇa are connected, the final word āgatasamaṇa, does not refer to recluses who have arrived but the place where they have arrived (saṅghārāma); thus, the two nouns āgata and samaṇa are compounded referring to the noun yaṁ which refers to the place saṅghārāma; the meaning of the final compound āgatasamaṇo is saṅghārāma
      • 7 types of bahubbīhi based on the nāmavibhatti of the aññapada #[[final exam 1st year]]
        • paṭhamā bahubbīhi (to be explained later)
        • dutiyā bahubbīhi
          • āgatā samaṇā imanti āgatasamaṇo (saṃghārāmo) āruḷhā vāṇijā imanti āruḷhavāṇijā (nāvā)
        • tatiyā bahubbīhi
          • jitāni indriyāni yenāti jitindriyo (samaṇo) kataṃ kiccaṃ yenāti katakicco (samaṇo)
        • catutthī bahubbīhi
          • dinno suṅko yassāti dinnasuṅko (rājā) upanītaṃ bhojanaṃ assāti upanītabhojano (samaṇo)
          • vocab: #[[pāḷi vocab (1st year) ]]
            • suṅka (m.)↔tax; toll; duty; customs
            • upanīta [upa + √nī + ta]↔adj. (+loc) led (into); brought (into); presented; lit. lead near; 2 pp. (+acc) (of a sacrifice) led (to); offered; presented; lit. lead near
        • pañcamī bahubbīhi
          • niggatā janā asmāti niggatajano (gāmo) apetaṃ viññāṇaṃ asmāti apetaviññāṇo (matakāyo)
        • chaṭṭhī bahubbīhi
          • chinnā hatthā assāti chinnahattho (puriso) cha abhiññā assāti chaḷabhiñño (khīṇāsavo)
        • sattamī bahubbīhi
          • sampannāni sassāni yasminti sampannasasso (janapado) bahavo tāpasā etasminti bahutāpaso (assamo)
          • vocab: #[[pāḷi vocab (1st year) ]]
            • sassaṁ (nt.)→corn; grain; crop; harvest
      • exercise
        • 1). Construct bahubbīhi samāsa words from the following sentences and give their meaning. Be aware of the gender and the number of the final noun.
          • i. Vidito dhammo yena samaṇenāti viditadhammo (the one by whom the dhamma was experienced)
            • vidita [√vid + ita]↔pp. known; understood; experienced; pp. (+instr) found (by); discovered (by)
          • ii. Tisso vijjā yassa khīṇāsavassāti tevijjo (?) (the one who possesses the three knowledges)
          • iii. Kataṃ pāpaṃ imehi puggalehīti katapāpo (the one who has done evil)
          • iv. Bahū rukkhā yasmiṃ vaneti bahurukkhaṁ (the one in which many trees are found)
        • 2). Chose bahubbīhi samāsa words from the below sentences and give a suitable definition sentence.
          • i. Katapuñño ubhayattha nandati.
            • kataṁ puññaṁ yenāti katapuñño
          • ii. Apetaviññāṇo kāyo niratthaṃva kaliṅgaraṃ
            • apetaṁ viññāṇaṁ yassāti apetaviññāṇo
      • note:
        • ariyaṁ ñāṇaṁ tassa so ariyañāṇo
        • the genitive case does not expect a verb
    • avyayībhāva / abyayībhāva samāsa
      • main characteristics
        • avyaya: a samāsa that involves the combination of nouns with indeclinables or prefixes (avyaya)
        • upasagganipātapubbaka (I): the meaning of the avyaya is more prominent (pubbaka) over the noun
        • upasagganipātapubbaka (II): the avyaya is placed before (pubbaka) the noun in the final compound
        • nt. nom.: the final compound is declined in neuter gender, nominative case, singular or plural
      • bhāva in avyayībhāva has 2 meanings (extra information)
        • makes the avyaya prominent (vibhāveti)
        • makes nouns avyaya: the final compound becomes avyaya
        • avyaya (non-changing) vibhāveti (makes something evident, apparent, visible): the samāsa which makes the avyaya evident
      • examples
        • nipāta: pāsādassa anto ⇒ antopāsādaṃ (inside the palace) pāsādassa heṭṭhā ⇒ heṭṭhāpāsādaṃ (below the palace) bhattassa pacchā ⇒ pacchābhattaṃ (after the mealtime) bhattassa pure ⇒ purebhattaṁ (before the mealtime) upasagga: nagarassa samīpaṃ ⇒ upanagaraṃ (proximity of the city) gaṅgāya samīpaṃ ⇒ upagaṅgaṃ (proximity of the river Ganges) rathassa pacchā ⇒ anurathaṃ (behind / after the vehicle)
          • note:
            • upasaggas are not found independently in sentences but always attached either to roots or nouns, therefore it is not possible to have a definition sentence as “nagarassa upa upanagaraṃ”; therefore, the definition sentence is made by using the word samīpa which has a similar meaning to that of upa – proximity; these types of definitions that are done using different words to that of the word that is being defined are called asapada viggaha #[[final exam 1st year]]
            • adjectives are not as prominent as the nouns they modify, so dussīla is not avyayībhāvasamāsa, but dubbhikkhā is, since the first du is an adjective as 'bad' while on the second it means 'scarcity'
      • exercise
        • 1). Write down the avyayībhāva samāsa words that are made by the following definition sentence and write their meanings as well.
          • i. pāsādassa upari ⇒ uparipāsādaṁ (upper terrace of a palace)
          • ii. kuṭṭassa tiro ⇒ tirokuṭṭaṁ (outside the wall)
          • iii. nagarassa bahi ⇒ bahinagaraṁ (on the outskirts of the city)
          • iv. Makasānaṃ abhāvo (The word abhāva is used for the prefix ni) ⇒ nimakasaṁ (the absence of mosquitoes)
          • v. Vātassa pacchā (The word pacchā is used for the prefix anu) ⇒ anuvātaṁ (after the wind, windward)
    • note:
      • prominence of words in each samāsa #[[final exam 1st year]]
        • kammadhāraya: second word is more prominent
        • digu: second
        • tappurisa: second
        • dvanda: both have equal prominence
        • bahubbīhi: aññapadattha
        • avyayībhāva: first (abyaya)
      • apart from kammadhāraya and avyayībhāva samāsas, the other samāsa's names themselves are examples of their respective samāsa types: dve gāvo ⇒ digu (two cows) tassa puriso ⇒ tappurisa (his man) dve ca dve ca ⇒ dvanda (two and two) bahu vīhi assa ⇒ bahubbīhi (the one who has a lot of paddy)
  • Lesson 24
    • 24.1. reading
      • Sāriputtattheravatthu - VI So sotāpanno hutvā uparivisese (higher distinction) appavattante “Bhavissati ettha kāraṇa”nti sallakkhetvā theraṃ āha – “Bhante, mā upari dhammadesanaṃ vaḍḍhayittha (mā + ajjatanī), ettakameva hotu, kuhiṃ amhākaṃ satthā vasatī”ti? “Veḷuvane, āvuso”ti. “Tena hi, bhante, tumhe purato yātha (√yā, pañcamī), mayhaṃ eko sahāyako atthi, amhehi ca aññamaññaṃ katikā katā ‘Amhesu yo amataṃ paṭhamaṃ adhigacchati, so itarassa ārocetū’ti. Ahaṃ taṃ paṭiññaṃ mocetvā sahāyakaṃ gahetvā tumhākaṃ gatamaggeneva satthu santikaṃ āgamissāmī”ti pañcapatiṭṭhitena therassa pādesu nipatitvā tikkhattuṃ padakkhiṇaṃ katvā theraṃ uyyojetvā paribbājakārāmābhimukho agamāsi. Atha kho kolitaparibbājako taṃ dūratova āgacchantaṃ disvā, “Ajja mayhaṃ sahāyakassa mukhavaṇṇo na aññadivasesu viya, addhā tena amataṃ adhigataṃ bhavissatī (it must be)”ti amatādhigamaṃ pucchi. Sopissa “Āmāvuso, amataṃ adhigata”nti paṭijānitvā tameva gāthaṃ abhāsi. Gāthāpariyosāne kolito sotāpattiphale patiṭṭhahitvā āha – “Kuhiṃ kira, samma, amhākaṃ satthā vasatī”ti? “Veḷuvane kira, samma, evaṃ no ācariyena assajittherena kathita”nti. “Tena hi, samma, āyāma ([ā + √yā + āma]), satthāraṃ passissāmā”ti
      • vocab: #[[pāḷi vocab (1st year) ]]
        • uparivisesa↔higher distinction
        • appavattante↔while (something is) not happening
        • vaḍḍheti / vaḍḍhayati↔develops, increases
          • mā can be used with 3 verbal tenses while giving the same imperative meaning
            • pañcamī: mā vadatu
            • ajjatanī: mā āgacchi
            • hiyyattanī: mā āgamā
        • ettakaṁ↔this much #[[final exam 1st year]]
        • yattaka↔which much, how much (demonstrative) #[[final exam 1st year]]
        • tattaka↔that much #[[final exam 1st year]]
        • kittaka↔how much? how many? #[[final exam 1st year]]
        • -ttaka↔much, many (suffix) #[[final exam 1st year]]
        • katikā (f.)↔agreement, talk, conversation
        • addhā (ind.)↔certainly
        • kathita (3.)↔what was said
        • tena hi↔if it is so
        • āyāma [ā + √yā + āma]↔imp. (+acc) let us go! we should go! #[[final exam 1st year]]
        • āyāti↔comes (not āgacchati) #[[final exam 1st year]]
        • addhā tena amataṃ adhigataṃ bhavissati↔certainly the deathless must have been attained by him; (used in cases one does not know if it is actually true) #[[final exam 1st year]]
    • Lesson 24 - exercises
      • translation
        • The story of the elder Sāriputta - VI After becoming a stream-enterer, when the higher distinctions were not taking place, he reflected, "There must be a reason here (lit. There will be a reason here)", and said to the elder, "Venerable sir, do not expand the teaching further, let it be only this much. Where is our teacher residing?", "In the Bamboo Grove, friend", "If it is so, venerable sir, may you go ahead. There is one friend of mine, and a mutual agreement was done by us in this way, "Whoever of us attains the deathlessness first, let him inform the other". After having fulfilled that promise and picked up my friend, I will come to the Teacher by the same road taken by you". Having fallen at the feet of the elder with the fivefold prostration, circumumbulated him thrice and seen the elder off (lit. sent the elder off), he went facing towards the monastery of the ascetics. Then, the ascetic Kolita, after seeing him coming from afar (thought), "Today my friend's facial expression is not like in previous days, certainly the deathlessness must have been attained by him", and asked about it (the attainment of the deathlessness). And he (Upatissa) acknowledged it to him, "Yes, friend, the deathless state has been attained", and uttered that very same verse. When the verse was completed, Kolita said, after having established himself in the fruition of stream-entry, "Where is it said, friend, that our Teacher dwells?", "It is said, friend, that in the Bamboo Grove. It was said in this way by our teacher the elder Assaji", "If it is so, friend, let us go, we shall see the Teacher!".
  • Lesson 25
    • 25.1. reading
      • Sāriputtattheravattthu - VII Sāriputtatthero ca nāmesa (nāma eso [pubbassaralopa + lopāgamasandhi]) sadāpi ācariyapūjakova, tasmā sahāyaṃ evamāha – “Samma, amhehi adhigataṃ amataṃ amhākaṃ ācariyassa sañcayaparibbājakassāpi kathessāma, bujjhamāno paṭivijjhissati, appaṭivijjhanto amhākaṃ saddahitvā satthu santikaṃ gamissatī”ti. Tato dvepi janā sañcayassa santikaṃ agamaṃsu. Sañcayo te disvāva – “Kiṃ, tātā, koci vo (ins.pl.) amatamaggadesako laddho”ti pucchi. “Āma, ācariya, laddho, buddho loke uppanno, dhammo loke uppanno, saṅgho loke uppanno, tumhe tucche asāre vicaratha, tasmā etha, satthu santikaṃ gamissāmā”ti. “Gacchatha tumhe, nāhaṃ sakkhissāmī”ti. “Kiṃ kāraṇā'ti? “Ahaṃ mahājanassa ācariyo hutvā vicariṃ, na sakkhissāmahaṃ antevāsikavāsaṃ vasitu”nti. “Mā evaṃ karittha, ācariya, loke buddhassa uppannakālato paṭṭhāya mahājano gandhamālādihattho gantvā tameva pūjessati, mayampi tattheva gamissāma. Tumhe kiṃ karissathā”ti? “Tātā, kiṃ nu kho imasmiṃ loke dandhā bahū, udāhu paṇḍitā”ti. “Dandhā, ācariya, bahū, paṇḍitā ca nāma katipayā eva hontī”ti. “Tena hi, tātā, paṇḍitā paṇḍitassa samaṇassa gotamassa santikaṃ gamissanti, dandhā dandhassa mama santikaṃ āgamissanti, gacchatha tumhe, nāhaṃ gamissāmī”ti. Atha kho te attano antevāsikehi aḍḍhateyyehi paribbājakasatehi saddhiṃ veḷuvanaṃ agamaṃsu. Satthā catuparisamajjhe nisinno dhammaṃ desento te dūratova disvā bhikkhū āmantesi – “Ete, bhikkhave, dve sahāyakā āgacchanti kolito ca upatisso ca, etaṃ me sāvakayugaṃ bhavissati aggaṃ bhaddayuga”nti. Te satthāraṃ vanditvā ekamantaṃ nisīdiṃsu, nisīditvā ca pana bhagavantaṃ etadavocuṃ – “Labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada”nti. “Etha, bhikkhavo”ti bhagavā avoca – “Svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā (dat.)”ti. Sabbepi iddhimayapattacīvaradharā saṭṭhivassikattherā viya ahesuṃ.
      • vocab: #[[pāḷi vocab (1st year) ]]
        • nāmesa→nāma eso [pubbassaralopa + lopāgamasandhi])
        • bujjhamāna (3.)↔one who is realizing, one who is understanding
        • paṭivijjhati↔penetrates, comprehends
        • saddahati↔believes
        • -ci (added to kiṁ: koci / keci / kiñci...)↔"any" (nipāta that makes the noun it is attached to also a nipāta) #[[final exam 1st year]]
        • kacci (nipāta)↔ind. I hope; I trust; I wonder; 2 I doubt; I suspect #[[final exam 1st year]]
        • vo↔by you (plural)
        • desaka↔the one who preaches
        • laddha (3.)↔thing that was obtained, thing or state that was attained
        • uppanna (3.)↔arose, born
        • tuccha (3.)↔empty
        • tucchabhāva / tucchatā / tucchatta↔emptiness
        • asāra (3.)↔without any essence, without and beneficial meaning, without a core
        • sakkhissati (from sakkoti)↔he will be able to
        • kiṃ kāraṇā↔why? Due to what reason?
        • kiṃ nu kho↔why?
        • antevāsika↔student
        • antevāsikavāsa (m.)↔living as a student
        • gandhamālādihattha (3.)↔one who has fragrant flowers and so on on hand
        • dandha (m.)↔fool
        • katipaya (3.)↔some, a few #[[final exam 1st year]]
        • aḍḍhateyyehi paribbājakasatehi↔with two hundred and fifty wandering religious mendicants
        • diyaḍḍha↔one and a half
        • aḍḍhuḍḍha↔three and a half #[[final exam 1st year]]
        • bhaddayuga↔the highest pair #[[final exam 1st year]]
        • antakiriyā (f.)↔ending #[[final exam 1st year]]
        • saṭṭhivassikatthera (m.)↔elderly monk of sixty rainy seasons
        • ekamanta↔one side
        • vac > avocuṁ↔they said √vac
    • Lesson 25 - exercise
      • translation:
        • The story of the elder Sāriputta - VII And this elder named Sāriputta, was always very devoted to teachers indeed, and because of that, he said thus to his friend, "Friend, the deathlessness was attained by us. Let us tell our teacher, the ascetic Sañcaya as well. Being aware, he will penetrate it, and if he does not penetrate it, he will approach the Teacher out of confidence in us". After that, both of them went to Sañcaya. Right after seeing them Sañcaya asked, "Sons, how is it? Was whoever teaches the path to the deathlessness found by you?". "Yes, teacher, he was found. The Buddha has arisen in the world, the Dhamma has arisen in the world, the Saṅgha has arisen in the world. You wander in emptiness without essence, therefore come, let us go to the teacher!", "You go, I will not be able to come", "For what reason?", "I have wandered having become the teacher of the masses. I will not be able to live as a student does". "Don't do like this, teacher, from the time of the arising of the Buddha in the world, with scents, flowers and so on in hand, the population will go and honour only Him, and we as well will go only there. What will you do?", "Sons, in this world do fools or do wise abound?", "Fools, teacher, abound, and the wise are just a few indeed". "If it is so, sons, the wise will go to the wise Gotama, and the fools will come to my foolish self. You go, I will not go." Then, they went to the Bamboo Grove together with their own two hundred and fifty ascetic students. The Teacher, seated among the four assemblies, was teaching the doctrine, and having seen them coming from afar, addressed the monks, "These two friends, monks, are coming, Kolita and Upatissa. This pair of disciples of mine, will become the highest and greatest pair". After paying respect to the Teacher, they sat to a side, and having sat, they said this to the Blessed One, "May we receive ordination, venerable sir, under the Blessed One! May we receive higher ordination", "Oh monks, come!", said the Blessed One, "the doctrine is well taught. Practice the noble life for the complete end of suffering!" And every one of them, bearing bowl and robe made by kammic power, became like elders of sixty years of seniority.
• Chapter IV
  • Lesson 1 - active and passive voice sentences #edited
    • kattu kāraka vākya / kattu vācaka vākya↔sentence that refers to the agent (active voice sentence) #[[final exam 1st year]]
      • uttakattu / vuttakattu↔agent that is referred to by the verb (active voice agent) #[[final exam 1st year]]
      • kattu vācaka kiriyā↔verb that refers to the agent (active voice verb) #[[final exam 1st year]]
      • kattu satti↔the ability of the agent to perform the action; it is referred to by the instrumental case #[[final exam 1st year]]
      • example
        • 'puriso bhattaṃ pacati' puriso is the utta kattu (agent referred to by the verb [active voice agent]) bhattaṁ is the kamma (object) pacati is the kattu vācaka kiriyā (verb that refers to the agent [active voice verb]) this sentence is kattu vācaka vākya (a sentence that refers to the agent [active voice sentence])
      • role of vibhattis
        • what does the paṭhamā vibhatti indicate?→it just indicates the meaning of the stem (liṅgattha) or ālapanattha, but not the subject of the action
        • what does the dutiyā vibhatti indicate?→it normally indicates the kamma (object) of a sentence
        • what does the tatiyā vibhatti indicate?→it normally indicates the karaṇa (instrument) of an action but it denotes the agent (kattu) of an action (not paṭhamavibhatti!) #[[final exam 1st year]]
        • why is the subject of an active voice sentence written in nominative case if it is the tatiyā vibhatti that indicates the agent of an action? #[[final exam 1st year]]
          • the dhātu (root) of the verb expresses the action, and the ākhyātavibhatti (verbal termination) expresses the ability of the agent to perform the action (kattusatti), or simply the agent of the action; since the verb directly shows the agent there is no need for the tatiyāvibhatti to do so, therefore the subject is written in nominative case because in pāḷi a noun must be written with a case ending
    • kamma kāraka vākya / kamma vācaka vākya↔sentence that refers to the object (passive voice sentence)
      • construction of kammavācakakiriyā
        • dhātu + (ī) + ya + ākhyātavibhatti
        • note:
          • ī is sometimes augmented in order to bring a vowel to the end of the root
          • ya is the passive suffix
        • examples:
          • √pac + (ī) + ya+ ti ⇒ pacīyati dā + ī + ya + ti ⇒ dīyati (kaccāyana says the root changes from dā to dī in this case)
      • example:
        • 'odano purisena pacīyati' odano is the utta kamma (object referred by the verb) purisena is the anutta kattu (agent not referred by the verb) pacīyati is the kamma vācaka kiriyā (verb that refers to the object [passive voice verb]) this sentence is kamma vācaka vākya (a sentence that refers to the object [passive voice sentence]) #[[final exam 1st year]]
      • if the object of the sentence in normally in dutiyā vibhatti, why is it in paṭhamā vibhatti in passive voice sentences?→because the passive verb already refers to the object so it is not necessary to add the dutiyāvibhatti to the object, therefore it is written in paṭhamāvibhatti #[[final exam 1st year]]
        • which part of the verb refers to the object? is it the passive suffix? #q🙋🏼‍♂
    • attanopada ākhyāta vibhatti
      • parassapada (nt.) [parassa + pada]↔(gram) active voice; transitive voice; lit. word for another
      • attanopada (nt.) [attano + pada]↔(gram) reflexive voice; middle voice; lit. word referring to oneself
      • parassapadavibhatti is mostly used for kattu kāraka kiriyā attanopadavibhatti is mostly used for kamma kāraka kiriyā
      • parassapada and attanopada ākhyāta vibhatti of vattamānā vibhatti (present tense)
        • parassapada
          • pp. ti / anti mp. si / tha up. mi / ma
        • attanopada
          • pp. te / ante mp. se / vhe up. e / mhe
      • parassapada and attanopada conjugations of the root √pac in vattamānā vibhatti (kammakārakakiriyā with -ya)
        • parassapada
          • pp. pacīyati / pacīyanti mp. pacīyasi / pacīyatha up. pacīyāmi / pacīyāma
        • attanopada
          • pp. pacīyate / pacīyante mp. pacīyase / pacīyavhe up. pacīye / pacīyāmhe
  • Lesson 2 - active and passive voice sentences (II) #edited
    • formation of kamma kāraka kiriyā
      • 6 principles for constructing kamma kāraka kiriyā #[[final exam 1st year]]
        • dhātu + (ī) + ya + ākhyātavibhatti
        • if the dhātu ends in ca- or ta-vagga ⇒ double ca-vagga ty / cy ⇒ cc thy / chy ⇒ cch dy / jy ⇒ jj dhy / jhy ⇒ jjh ny / ñy ⇒ ññ
          • √pac + ya + te ⇒ paccate √vac + ya + te ⇒vuccate (tradition: a ⇒ u; philo: vacate > uccate (va > u) > vuccate (insertion of v) √yuj + ya + te ⇒ yujjate √chid + ya + te ⇒ chijjate √vadh + ye + te ⇒ vajjhate √han + ya + te ⇒ haññate
        • if the dhātu ends in r or v ry ⇒ yy vy ⇒ vv ⇒ bb
          • √kar + ya + te ⇒ kayyate √div + ya + te ⇒ dibbate
        • if the dhātu ends in ka-, ṭa-, pa-vaggas, l or s non mahāpāṇa + y ⇒ 'y' is assimilated and the consonant becomes double (ky ⇒ kk) mahāpāṇa + y ⇒ 'y' is assimilated and they become a combination of the non-mahāpāṇa and mahāpāṇa versions (khy ⇒ kkh)
          • √lup + ya + te ⇒ luppate √labh + ya + te ⇒ labbhate √gam + ya + te ⇒ gammate √is + ya + te ⇒ issate √vas + ya + te ⇒ vussate
        • if the dhātu ends in h hy ⇒ yh (this inversion is called: ṭhānantaragamana [metathesis])
          • √gah + ya + te > gayhate
        • if the dhātu has a single vowel ⇒ vowel becomes vuddhi or 'y' is doubled
          • √su + ya + te ⇒ sūyate / suyyate √ci + ya + te ⇒ cīyate / ciyyate
    • vocab: #[[pāḷi vocab (1st year) ]]
      • vussati [√vas + ya + ti]↔pr. (+loc) is lived; is lived (under)
      • janakuhanatthaṃ (ind.) [jana + kuhana + attha + aṃ]↔to deceive people; to create a false impression; lit. for the sake of deceiving people
      • saddhammamaññāya [saddhammaṃ + aññāya]↔ger. understanding the true teaching; comprehending the good doctrine
      • aññathā (ind.) [añña + thā]↔differently; otherwise; 2 (+abl) different (from); otherwise (than); not like
      • devānaminda (m.) [devānaṃ + inda]↔lord of the gods; epithet of Sakka
      • luddo (adj., m.)↔adj. fierce; cruel; violent; savage; 2 masc. hunter; huntsman
  • Lesson 3 - active and passive voice sentences (III) #edited
    • what determines whether the verb is active or passive?→this is determined by the presence or abscence of the passive suffix 'ya', not the parassapada or attanopada vibhattis since both of these vibhattis can be used for both active or passive verbs
    • vattamānāvibhatti (present simple tense) - active and passive voice - √pac (bhūvādigaṇa)
      • active voice parassapada - verbal terminations: ti / anti / si / tha / mi / ma √pac + a + ti = pacati pp. - pacati / pacanti mp. - pacasi / pacatha up. - pacāmi / pacāma attanopada - verbal terminations: te / ante / se / vhe / e / mhe √pac + a + te = pacate pp. - pacate / pacante mp. - pacase / pacavhe up. - pace / pacāmhe passive voice attanopada - verbal terminations: te / ante / se / vhe / e / mhe √pac + ya + te = paccate (more common) / √pac + ī + ya + te = pacīyate (less common) pp. - paccate / paccante mp. - paccase / paccavhe up. - pacce / paccāmhe parassapada - verbal terminations: ti / anti / si / tha / mi / ma √pac + ya + ti = paccati / √pac + ī + ya + ti = pacīyati (less common) pp. - paccati / paccanti mp. - paccasi / paccatha up. - paccāmi / paccāma
    • pañcamīvibhatti (imperative or benedictive mood) - active and passive voice - √pac (bhūvādigaṇa)
      • active voice parassapada - verbal terminations: tu / antu / hi / tha / mi / ma √pac + a + tu = pacatu pp. - pacatu / pacantu mp. - pacāhi, paca / pacatha up. - pacāmi / pacāma attanopada - verbal terminations: taṁ / antaṁ / ssu / vho / e / āmase √pac + a + taṁ = pacataṁ pp. - pacataṁ / pacantaṁ mp. - pacassu / pacavho up. - pace / pacāmase passive voice attanopada - verbal terminations: taṁ / antaṁ / ssu / vho / e / āmase √pac + ya + taṁ = paccataṁ (more common) / √pac + ī + ya + taṁ = pacīyataṁ pp. - paccataṁ / paccantaṁ mp. - paccassu / paccavho up. - pacce / paccāmase parassapada - verbal terminations: tu / antu / hi / tha / mi / ma √pac + ya + tu = paccatu (more common) / √pac + ī + ya + tu = pacīyatu pp. - paccatu / paccantu mp. - paccāhi, pacca / paccatha up. - paccāmi / paccāma
    • sattamīvibhatti (optative or potential mood) - active and passive voice - √pac (bhūvādigaṇa)
      • active voice parassapada - verbal terminations: eyya / eyyuṃ / eyyāsi / eyyātha / eyyāmi / eyyāma √pac + a + eyya = paceyya pp. - paceyya / paceyyuṁ mp. - paceyyāsi / paceyyātha up. - paceyyāmi / paceyyāma attanopada - verbal terminations: etha / eraṃ / etho / eyyāvho / eyyaṃ / eyyāmhe √pac + a + etha = pacetha pp. - pacetha / paceraṁ mp. - pacetho / paceyyāvho up. - paceyyaṁ / paceyyāmhe passive voice attanopada - verbal terminations: etha / eraṃ / etho / eyyāvho / eyyaṃ / eyyāmhe √pac + ya + etha = paccetha (more common) / √pac + ī + ya + etha = pacīyetha pp. - paccetha / pacceraṁ mp. - paccetho / pacceyyāvho up. - pacceyyaṁ / pacceyyāmhe parassapada - verbal terminations: eyya / eyyuṃ / eyyāsi / eyyātha / eyyāmi / eyyāma √pac + ya + eyya = pacceyya (more common) / √pac + ī + ya + eyya = pacīyeyya pp. - pacceyya / pacceyyuṁ mp. - pacceyyāsi / pacceyyātha up. - pacceyyāmi / pacceyyāma
    • ajjatanīvibhatti (past tense / aorist) - active and passive voice - √pac (bhūvādigaṇa)
      • active voice parassapada - verbal terminations: ī, i / uṁ, iṁsu / o, i / ttha / iṁ / mhā, mha (a) + √pac + ī = apacī pp. - (a)pacī, (a)paci / (a)pacuṁ, (a)paciṁsu mp. - (a)paco, (a)paci / (a)pacittha up. - (a)paciṁ / (a)pacimhā, (a)pacimha attanopada - verbal terminations: ā / ū / se / vhaṁ / aṁ / mhe (a) + √pac + ā = apacā pp. - (a)pacā / (a)pacū mp. - (a)pacise / (a)pacivhaṁ up. - (a)pacaṁ / (a)pacimhe passive voice attanopada - verbal terminations: ā / ū / se / vhaṁ / aṁ / mhe (a) + √pac + ya + ā = apaccā (more common) / (a) + √pac + ī + ya + ā = apaccīyā (or apaccittha? tbc) pp. - (a)paccā / (a)paccū mp. - (a)paccise / (a)paccivhaṁ up. - (a)paccaṁ / (a)paccimhe parassapada - verbal terminations: ī, i / uṁ, iṁsu / o, i / ttha / iṁ / mhā, mha (a) + √pac + ya + ī = apaccī (more common) / (a) + √pac + ī + ya + ī = apaccīyī pp. - (a)paccī, (a)pacci / (a)paccuṁ, (a)pacciṁsu mp. - (a)pacco, (a)pacci / (a)paccittha up. - (a)pacciṁ / (a)paccimhā, (a)paccimha
    • bhavissantīvibhatti (future tense) - active and passive voice - √pac (bhūvādigaṇa)
      • active voice parassapada - verbal terminations: ssati / ssanti / ssasi / ssatha / ssāmi / ssāma √pac + i + ssati = pacissati (tbc) pp. - pacissati / pacissanti mp. - pacissasi / pacissatha up. - pacissāmi / pacissāma attanopada - verbal terminations: ssate / ssante / ssase / ssavhe / ssaṃ / ssāmhe √pac + i + ssate = pacissate (tbc) pp. - pacissate / pacissante mp. - pacissase / pacissavhe up. - pacissaṁ / pacissāmhe passive voice attanopada - verbal terminations: ssate / ssante / ssase / ssavhe / ssaṃ / ssāmhe √pac + ya + i + ssate = paccissate (more common) (tbc) / √pac + ī + ya + i + ssate = pacīyissate (tbc) pp. - paccissate / paccissante mp. - paccissase / paccissavhe up. - paccissaṁ / paccissāmhe parassapada - verbal terminations: ssati / ssanti / ssasi / ssatha / ssāmi / ssāma √pac + ya + i + ssati = paccissati (more common) (tbc) / √pac + ī + ya + i + ssati = pacīyissati (tbc) pp. - paccissati / paccissanti mp. - paccissasi / paccissatha up. - paccissāmi / paccissāma
    • kālātipattivibhatti (conditional mode) - active and passive voice - √pac (bhūvādigaṇa)
      • active voice parassapada - verbal terminations: ssā / ssaṃsu / sse / ssatha / ssaṃ / ssāmhā (a) + √pac + i + ssā = apacissā (tbc) pp. - (a)pacissā / (a)pacissaṁsu mp. - (a)pacisse / (a)pacissatha up. - (a)pacissaṁ / (a)pacissāmhā attanopada - verbal terminations: ssatha / ssiṃsu / ssase / ssavhe / ssiṃ / ssāmhase (a) + √pac + i + ssatha = paccissatha (tbc) pp. - (a)pacissatha / (a)pacissiṁsu mp. - (a)pacissase / (a)pacissavhe up. - (a)pacissiṁ / (a)pacissāmhase passive voice attanopada - verbal terminations: ssatha / ssiṃsu / ssase / ssavhe / ssiṃ / ssāmhase (a) + √pac + ya + i + ssatha = apaccissatha (more common) (tbc) / (a) + √pac + ī + ya + i + ssatha = apacīyissatha (tbc) pp. - (a)paccissatha / (a)paccissiṁsu mp. - (a)paccissase / (a)paccissavhe up. - (a)paccissiṁ / (a)paccissāmhase parassapada - verbal terminations: ssā / ssaṃsu / sse / ssatha / ssaṃ / ssāmhā (a) + √pac + ya + i + ssā = apaccissā (more common) (tbc) / (a) + √pac + ī + ya + i + ssā = apacīyissā (tbc) pp. - (a)paccissā / (a)paccissaṁsu mp. - (a)paccisse / (a)paccissatha up. - (a)paccissaṁ / (a)paccissāmhā
    • hīyattanīvibhatti (imperfect past tense) - active and passive voice - √pac (bhūvādigaṇa)
      • active voice parassapada - verbal terminations: ā / ū / o / ttha / aṁ / mhā (a) + √pac + ā = apacā (tbc) p.p. apacā / apacū m.p. apaco / apacattha u.p. apacaṁ / apacamhā attanopada - verbal terminations: ttha / tthuṁ / se / vhaṁ / iṁ / mhase (a) + √pac + a + ttha = apacattha (tbc) pp. apacattha / apacatthuṃ mp. apacase / apacavhaṃ up. apaciṃ / apacamhase passive voice attanopada - verbal terminations: ttha / tthuṁ / se / vhaṁ / iṁ / mhase (a) + √pac + ya + ttha = apaccattha (more common) (tbc) / (a) + √pac + ī + ya + ttha = apacīyattha (tbc) pp. apaccattha / apaccatthuṃ mp. apaccase / apaccavhaṃ up. apacciṃ / apaccamhase parassapada - verbal terminations: ā / ū / o / ttha / aṁ / mhā (a) + √pac + ya + ā = apaccā (more common) (tbc) / (a) + √pac + ī + ya + ā = apacīyā (tbc) pp. apaccā / apaccū mp. apacco / apaccattha up. apacca / apaccamhā
    • parokkhāvibhatti (indefinite or perfect past) - active and passive voice - √pac (bhūvādigaṇa)
      • active voice parassapada - verbal terminations: a / u / e / ttha / aṁ / mha (radical consonant and vowel) + √pac + a = papaca (tbc) pp. papaca / papacu mp. papace / papacittha up. papacaṃ / papacamha attanopada - verbal terminations: ttha / re / ttho / vho / iṃ / mhe (pa) + √pac + i + ttha = apacattha (tbc) pp. papacittha / papacire mp. papacittho / papacivho up. papaciṃ / papacimhe passive voice attanopada - verbal terminations: ttha / re / ttho / vho / iṃ / mhe (pa) + √pac + ya + i + ttha = papaccittha (more common) (tbc) / (pa) + √pac + ī + ya + i + ttha = papacīyittha (tbc) pp. papaccittha / papaccire mp. papaccittho / papaccivho up. papacciṃ / papaccimhe parassapada - verbal terminations: a / u / e / ttha / aṁ / mha (pa) + √pac + ya + a = papacca (more common) (tbc) / (pa) + √pac + ī + ya + a = papacīya (tbc) pp. papacca / papaccu mp. papacce / papaccittha up. papaccaṃ / papaccamha
    • all ākhyātavibhatti's verbal terminations
      • vattamānāvibhatti parassapada - ti / anti / si / tha / mi / ma attanopada - te / ante / se / vhe / e / mhe pañcamīvibhatti parassapada - tu / antu / hi / tha / mi / ma attanopada - taṁ / antaṁ / ssu / vho / e / āmase sattamīvibhatti parassapada - eyya / eyyuṁ / eyyāsi / eyyātha / eyyāmi / eyyāma attanopada - etha / eraṁ / etho / eyyāvho / eyyaṁ / eyyāmhe ajjatanīvibhatti parassapada - ī, i / uṁ, iṁsu / o, i / ttha / iṁ / mhā, mha attanopada - ā / ū / se / vhaṁ / aṁ / mhe bhavissantīvibhatti parassapada - ssati / ssanti / ssasi / ssatha / ssāmi / ssāma attanopada - ssate / ssante / ssase / ssavhe / ssaṁ / ssāmhe kālātipattivibhatti parassapada - ssā / ssaṁsu / sse / ssatha / ssaṁ / ssāmhā attanopada - ssatha / ssiṁsu / ssase / ssavhe / ssiṁ / ssāmhase hīyattanīvibhatti parassapada - ā / ū / o / ttha / aṁ / mhā attanopada - ttha / tthuṁ / se / vhaṁ / iṁ / mhase parokkhāvibhatti parassapada - verbal terminations: a / u / e / ttha / aṃ / mha attanopada - verbal terminations: ttha / re / ttho / vho / iṃ / mhe
    • which vowel is added to each ākhyātavibhatti when a vowel is needed?
      • vattamānāvibhatti: a (pacati)
      • pañcamīvibhatti: a (pacatu)
      • sattamīvibhatti: -
      • ajjatanīvibhatti: i (apacittha)
      • bhavissantīvibhatti: i (pacissati)
      • kālātipattivibhatti: i (apacissā)
      • hīyattanīvibhatti: a (apacattha)
      • parokkhāvibhatti: mostly i (papacittha), but uttamapurisa bahuvacana with a (papacamha)
    • which ākhyātavibhattis have something added before the root and what is it?
      • ajjatanīvibhatti: a (apacī)
      • kālātipattivibhatti: a (apacissā)
      • hīyattanīvibhatti: a (apacā)
      • parokkhāvibhatti: the first radical consonant with its vowel (papacati); if aspirated, its non-aspirated version is added and sometimes the vowel changes into 'a' (babhūva)
  • Lesson 4 - hīyattanī and parokkhā ākhyāta vibhatti #edited
    • hīyattanīvibhatti
      • what is the difference between ajjatanī and hīyyattanī in terms usage and construction?→ajjatanī (ajja: today), according to some grammarians, was used to refer to the recent past while hīyattanī to distant past, but according to current use there is no difference and they can be used interchangeably; in terms of construction the only difference apart from the verbal terminations is that when a vowel is needed prior to the verbal terminations that begin with a consonant, the vowel added in ajjatanī is 'i' (apacittha) while in hīyattanī is 'a' (apacattha)
    • parokkhāvibhatti (past indefinite)
      • what does the parokkhāvibhatti express?→it denotes actions that have taken place in the past but were not witnessed directly by the speaker who has just heard or read about them; it is rarely used
      • how should it be translated?→it should be translated with the phrase “it is said that”
      • how it is constructed?→when parokkhā terminations are added, the initial radical consonant and vowel are reduplicated (abbhāsa) (√pac ⇒ papac); aspirated consonants become their non-aspirated counterpart and sometimes the vowel changes into “a” (√bhū ⇒ bubhū ⇒ babhū ⇒ babhūva [in this example, “ū” of the √bhū has changed into “ūva”])
      • abbhāsa↔the reduplicated syllable which cannot be an aspirated since in pāḷi two aspirated consonants never follow each other (thth X) (tth✅) #[[final exam 1st year]]
      • note:
        • bhū + a + ti = bhavati
        • parokkhā [paro + akkha + ā] (f.)↔(gram) perfect past tense; indefinite past; completed action; lit. unseen past
  • Lesson 5 - conjugation of the bhūvādigaṇa #editing
    • IIT - Nissayamuttaka Course
    • √pac – vattamānā
      • kattu kāraka
        • Parassapada – pacati, pacanti, pacasi, pacatha, pacāmi, pacāma
        • Attanopada – pacate, pacante, pacase, pacavhe, pace, pacāmhe
      • kamma kāraka
        • Attanopada – paccate, paccante, paccase, paccavhe, pacce, paccāmhe
        • Parassapada – paccati, paccanti, paccasi, paccatha, paccāmi, paccāma
    • √pac – pañcamī
      • kattu kāraka
        • Parassapada – pacatu, pacantu, pacāhi/paca, pacatha, pacāmi, pacāma
        • Attanopada – pacataṃ, pacantaṃ, pacassu, pacacho, pace, pacāmase
      • kamma kāraka
        • Attanopada – paccataṃ, paccantaṃ, paccassu, paccavho, pacce, paccāmase
        • Parassapada – paccatu, paccantu, paccāhi/pacca, paccatha, paccāmi, paccāma
    • √pac – sattamī
      • kattu kāraka
        • Parassapada – paceyya/pace,paceyyuṃ,paceyyāsi/pace,paceyyātha,paceyyāmi, pace, paceyyāma
        • Attanopada – pacetha, paceraṃ, pacetho, paceyyāvho, paceyyaṃ,paceyyāmhe
    • √pac – sattamī
      • kamma kāraka
        • Attanopada paccetha, pacceraṃ, paccetho, pacceyyāvho, pacceyyaṃ, pacceyyāmhe
        • Parassapada pacceyya, pacceyyuṃ, pacceyyāsi, pacceyyātha, pacceyyāmi, pacceyyāma
    • √pac – ajjatanī
      • kattu kāraka
        • Parassapada apacī/pacī/apaci/paci, apacuṃ/pacuṃ/apaciṃsu/paciṃsu, apaco/paco, apacittha/pacittha, apaciṃ/paciṃ, apacimhā/pacimhā/apacimha/pacimha
        • Attanopada apacā/pacā, apacū/pacū, apacise/pacise, apacivhaṃ/pacivhaṃ, apacaṃ/pacaṃ, apacimhe/pacimhe
    • √pac – ajjatanī
      • kamma kāraka
        • Attanopada apaccā/paccā/apaccittha/paccittha2 , apaccū/ paccū, apaccise/paccise, apaccivhaṃ/paccivhaṃ, apaccaṃ/paccaṃ, apaccimhe/paccimhe
          • 2 On many occasions, the suffix “a” is substituted with “ttha.”
        • Parassapada apaccī/paccī, apaccuṃ/paccuṃ, apacco/pacco, apaccittha/paccittha, apacciṃ/pacciṃ, apaccimhā/paccimhā
    • √pac – bhavissanti
      • kattu kāraka
        • Parassapada – pacissati, pacissanti, pacissasi, pacissatha, pacissāmi, pacissāma
        • Attanopada – pacissate, pacissante, pacissase, pacissavhe, pacissaṃ, pacissāmhe
    • √pac – bhavissanti
      • kamma kāraka
        • Attanopada paccissate,paccissante,paccissase, paccissavhe, paccissaṃ, paccissāmhe
        • Parassapada paccissati, paccissanti, paccissasi, paccissatha, paccissāmi, paccissāma
    • √pac – kālātipatti
      • kattu kāraka
        • Parassapada apacissā/pacissā, apacissaṃsu/pacissaṃsu, apacisse/pacisse, apacissatha/pacissatha, apacissaṃ/pacissaṃ, apacissāmhā/pacissāmhā
        • Attanopada apacissatha/pacissatha, apacissiṃsu, pacissiṃsu, apacissase/pacissase, apacissavhe/pacissavhe, apacissiṃ/pacissiṃ, apacissāmhase, pacissāmhase
    • √pac – kālātipatti
      • kamma kāraka
        • Attanopada apaccissatha/paccissatha, apaccissiṃsu/paccissiṃsu, apaccissase/paccissase, apaccissavhe/paccissavhe, apaccissiṃ/paccissiṃ, apaccissāmhase/paccissāmhase
        • Parassapada apaccissā/paccissā, apaccissaṃsu/paccissaṃsu, apaccisse/paccisse, apaccissatha/paccissatha, apaccissaṃ/paccissaṃ, apaccissāmhā/paccissāmhā
    • √pac – hīyattanī
      • kattu kāraka
        • Parassapada apacā/pacā, apacū/pacū, apaco/paco, apacattha/pacattha, apaca/paca, apacamhā/pacamhā
        • Attanopada apacattha/pacattha, apacatthuṃ/pacatthuṃ, apacase/pacase, apacavhaṃ/pacavhaṃ, apaciṃ/paciṃ, apacamhase/pacamhase
    • √pac – hīyattanī
      • kamma kāraka
        • Attanopada apaccattha/paccattha, apaccatthuṃ/paccatthuṃ, apaccase/paccase, apaccavhaṃ/paccavhaṃ, apacciṃ/pacciṃ, apaccamhase/paccamhase
        • Parassapada apaccā/paccā, apaccū/paccū, apacco/pacco, apaccattha/paccattha, apacca/pacca, apaccamhā/paccamhā
    • √pac – parokkhā
      • kattu kāraka
        • Parassapada - papaca, papacu, papace, papacittha, papacaṃ, papacamha
        • Attanopada - papacittha, papacire, papacittho, papacivho, papaciṃ, papacimhe
    • √pac – parokkhā
      • kamma kāraka
        • Attanopada – papaccittha, papaccire, papaccittho, papaccivho, papacciṃ, papaccimhe
        • Parassapada - papacca, papaccu, papacce, papaccittha, papaccaṃ, papaccamha
  • Lesson 6 - conjugation of the rudhādigaṇa #editing
    • in kamma kāraka the vikaraṇa paccaya is optional and is rarely used
    • the difference between the vikaraṇa paccayas of bhuvādigaṇa and rudhādigaṇa is that rudhādigaṇa's vikaraṇa paccaya's function is different having a niggahīta inserted after the radical vowel
    • in case there is a vagga byañjana following the niggahīta, a vagganta sandhi occurs
    • vikaraṇa 'making different'
    • examples of roots of rudhādigaṇa
      • rudh ⇒ ruṁdha ⇒ rundhati
      • rudh ⇒ rudhya ⇒ rujjhate
      • muc ⇒ muṁca ⇒ muñcati
      • vid ⇒ viṁda ⇒ vindati
      • chid ⇒ chiṁda ⇒ chindati
      • bhid ⇒ bhiṁda ⇒ bhindati
      • phad ⇒ phaṁda ⇒ phandati
  • Lesson 7 - conjugation of divādigaṇa #editing
    • most roots in this group are intransitive, they do not have object therefore there is no kammakāraka form of the verb; (in thailand when the root has the sense of to play it does take the passive meaning but is has the same form)
    • the vikaraṇapaccaya of this group is 'ya'; when in passive voice, the passive suffix 'ya' is also added; the first 'ya' is the vikaraṇa paccaya while the second is the passive suffix
    • examples of roots of divādigaṇa
      • div ⇒ div + ya + ti ⇒ divvyati ⇒ dibbati
      • siv ⇒ siv + ya + ti ⇒ sivvati ⇒ sibbati
      • yudh ⇒ yudh + ya + ti ⇒ yujjhati
      • pad ⇒ upa + pad + ya + ti ⇒ uppajjati
      • sam ⇒ upa + sam + ya + ti ⇒ sammati / upasammati
      • kudh ⇒ kudh + ya + ti ⇒ kujjhati
  • Lesson 8 - kiyādigaṇa and gahādigaṇa #editing
    • kiyādigaṇa
      • the vowel 'ī' of the root kī is shortened and the vikaraṇa paccaya 'na' becomes 'ṇa' (when in sanskrit there is 'r', in pāḷi the n become ṇ);
      • examples of roots of kiyādigaṇa
        • ji
        • ci
        • lī
        • dhū
    • gahādigaṇa
      • there is a second vikaraṇa paccaya given in grammar books but not seen in use, 'ppa': gah + ppa + ti ⇒ gheppati
      • there is only one root in this group but the word taṇhā is formed with this tas ṇhā ⇒ taṇhā
      • according to rūpasiddhi there are only 7 roots; the root gah being included in kiyādigaṇa; gah + nā + ti ⇒ gaṇhāti (ṇ because in sanskrit the root is grah)
      • metathesis occurs in the formation of the kamma kāraka verbs interchanging the consonants 'h' and 'y': gah + ya + te ⇒ gay + ha + ti
  • Lesson 9 - tanoti #editing
    • suvādigaṇa
      • the vowel 'u' of the vikaraṇa paccaya 'ṇu' is always strengthened into 'o'
      • examples
        • su
          • ⇒ su ṇu ti ⇒ suṇoti
          • ⇒ su ṇā ti ⇒ suṇāti
      • not all 3 vikaraṇa paccayas are used for all roots
    • tanādigaṇa
      • the vikaraṇapaccaya 'yira' is only connected to the root kar
      • examples
        • kar
          • karoti
          • kayirati
  • Lesson 10 - curādigaṇa #editing
    • sometimes vuddhi does not happen
  • Lesson 11 - taddhitanāma and apaccataddhita #edited
    • IIT - Nissayamuttaka Course
    • IIT - Nissayamuttaka Course
    • paccaya (suffixes)
      • what is the difference between the function of prefixes and that of suffixes?→prefixes are added before a root and show a meaning that the root already had, while suffixes are added after a root and add a new meaning to it
      • 5 types of paccaya (suffixes) (tbc) #q🙋🏼‍♂
        • (vikaraṇa paccaya (pac + a + ti))
        • taddhita paccaya (guṇa + vantu): suffixes added to nouns to form taddhitanāmas
        • dhātu paccaya (pabbatāyati): includes causative suffixes
        • kitaka paccaya (pacanta): suffixes added to roots to form kitakanāmas
        • vibhatti paccaya (suffixes that act as vibhattis; e.g.: gāmato, yattha)
        • vibhatti (nāma or ākhyāta vibhatti: purisassa, pacati)
      • two main types of paccaya (tbc) #q🙋🏼‍♂
        • paccaya (taddhita, kitaka, vibhattipaccaya and dhātupaccaya)
        • vibhatti (nāma / ākhyātavibhatti)
    • taddhitanāma
      • what are taddhitanāma and how are they constructed?→they are secondary derivatives which are nouns constructed by adding suffixes to nouns (example: guṇa [virtues] + vantu [one who possesses] = guṇavantu [one who possesses virtues])
      • 6 + 1 types of taddhita
        • apaccataddhita
        • anekatthataddhita
        • assatthitaddhita
        • saṁkhyātaddhita
        • abyayataddhita
        • bhāvataddhita
        • sakatthataddhita (extra type which is not directly given in such classifications)
        • mem aid: son, many, his, no., unchanging, nature, own
    • apaccataddhita
      • "offspring" secondary derivatives: nouns formed by adding one of the 4 suffixes with the meaning 'the offspring of' to it
      • apaccaṁ (nt.)→putto (son or daughter), offspring, progeny (of), lit. from-ness
      • apaccataddhitapaccaya↔suffixes that convey the meaning "the offspring of"
        • 4 apaccataddhitapaccaya
          • ṇa
            • vasudevassa apaccaṃ ⇒ vāsudevo (son of Vāsudeva)
          • ṇāyana, ṇana
            • vacchassa apaccaṃ ⇒ vacchāyano / vacchāno kaccassa apaccaṃ ⇒ kaccāyano / kaccāno moggallānassa apaccaṃ ⇒ moggallāyano / moggallāno
          • ṇeyya
            • kattikāya apaccaṃ ⇒ kattikeyyo bhaginiyā apaccaṃ ⇒ bhāgineyyo
          • ṇera
            • samaṇassa (upajjhāyassa) apaccaṃ ⇒ sāmaṇero
        • examples:
          • vasiṭṭhassa apaccaṁ ⇒ vasiṭṭha + ṇa ⇒ vāsiṭṭha (son of Vasiṭṭha) baladevassa apaccaṃ ⇒ bāladevo (son of Baladeva) bhāradvājassa apaccaṃ ⇒ bhāradvājo (son of Bhāradvāja) vesāmittassa apaccaṃ ⇒ vesāmitto (son of Vesāmitta) gotamassa apacccaṃ ⇒ gotamo (son of the King Suddhodana, who was called Gotama, – The Buddha) cittakassa apaccaṃ⇒ cittako
          • anubandha↔the letter ṇ connected to a suffix as an indicator of the grammatical function of vuddhi; after it performs its function it is elided
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      • viggahavākya↔definition sentence (sentence with the resolution of words into their elements)
        • the definition sentence for apaccataddhita is made by adding apaccaṁ to the genitive case of the noun example: vasudevassa apaccaṁ ⇒ vāsudevo
  • Lesson 12 - anekatthataddhita #edited
    • what is anekatthataddhita?→secondary derivatives constructed by adding an anekatthataddhitapaccaya which has several meanings to a noun
    • anekatthataddhitapaccaya are taddhita suffixes that have several meanings (ṇika, ṇa, ṇeyya, ima, iya, ya, maya, tara and tama)
    • anekatthataddhita suffixes
      • -ṇa
        • jātataddhita (I): in the sense of tatra jātaṃ (one who was born / arose there)
          • rājagahe jāto — rājagaho (something which arose or one who was born in Rājagaha) mathurāyaṃ jāto — māthuro (something which arose or one who was born in Mathura) nagare jāto — nāgaro (something which arose or one who was born in the city)
        • idaṁtaddhita: in the sense of tassedaṃ (something that belongs to him)
          • Sugatassa idaṃ — sogataṃ: sāsanaṃ (something belonging to the Sugata – the dispensation/sāsana) mahiṃsassa idaṃ — māhiṃsaṃ: maṃsaṃ (something belonging to the buffalo – buffalo meat)
      • -ṇeyya
        • jātataddhita (II): in the meaning of tatra jātaṃ (something which arose or one who was born there)
          • Bārāṇasiyaṃ jāto — bārāṇaseyyako (one who is born in Bārāṇasī) – letter “ka” is added at the end pabbate jātā — pabbateyyā: nadī (something that originated from a mountain [river])
        • arahatitaddhita: in the sense of taṃ arahati (one who deserves it)
          • dakkhiṇaṃ arahatīti — dakkhiṇeyyo: sāvakasaṃgho (one who deserves to accept the offering [Saṅgha])
      • -ṇika
        • adhītetaddhita: in the sense of taṃ adhīte (he studies it)
          • adhīte (pp.: adhīta)↔one who studies, learns by heart
          • how should ābhidhammiko be translated?→it should not be translated as “he studies Abhidhamma" but as "one who studies Abhidhamma”; though “adhīte” is translated as “studies” in a sentence, its actual meaning is “one who studies”, since the verb itself refers to the subject who does the action (because the verb is formed in kattu sādhana)
          • examples:
            • Abhidhammaṃ adhīte ābhidhammiko (one who studies / is an expert in abhidhamma) Suttantaṃ adhīte suttantiko (someone who studies / is an expert in suttanta) Vinayamadhīte venayiko (someone who studies / is an expert in grammar)
        • kataṁtaddhita: in the sense of tena kataṃ (it is done by / with this)
          • kāyena kataṃ — kāyikaṃ (done with body, done by body) vācāya kataṃ — vācasikaṃ (done with words) – Here, “s” has been inserted
      • -ima
        • jātataddhita (III)
          • pacchā jāto — pacchimo (that which was born / arose later) ante jāto — antimo (that which was born / arose at the end) upari jāto — uparimo (that which was born / arose on top)
      • -iya
        • jātataddhita (IV)
          • loke jāto — lokiyo (something that arose in the world, mundane)
        • bhavataddhita
          • bodhipakkhe bhavā — bodhipakkhiyā (something that is of / exists in the group of the enlightening wisdom) pañcavagge bhavā — pañcavaggiyā chabbagge bhavā — chabbaggiyā
          • vocab:
            • pakkha→adj. associated with; connected to; siding with; lit. on the side of; 2 masc. side; flank; 3 masc. wing; 4 masc. cripple; lame; 5 masc. side; party; group; faction; 6 masc. lunar phase; fortnight; half-month
      • -ya
        • jātataddhita (V)
          • thanato jātaṃ — thaññaṃ: khīraṁ (something that arose from the breast [milk])
        • bhavataddhita (II)
          • gāme bhavo — gammo (something that exists among the villages) (gāma + ya ⇒ gām + ya)
        • saṃvattatitaddhita
          • dhanāya saṃvattatīti — dhaññaṃ (something that leads to wealth – grain) (dhana + ya)
        • sādhutaddhita
          • sabhāyaṃ sādhu — sabbhaṃ (something that is good (appropriate) to be said in an assembly) (sabh + ya)
        • hitataddhita
          • pādānaṃ hitaṃ — pajjaṃ: telaṃ (something that is good (beneficial) for the legs – oil) (pād + ya)
        • note:
          • when -ya is succeeding, the vowel 'a' is always elided
          • bujjhatīti buddho (kattusatti - the power of the agent): in viggahavākya the 'iti' shows the hetu, the cause, for the kattusatti it can also denote the kammasatti: karīyatīti kammaṁ 'iti' is not used when there is no verb
      • -maya
        • pakatataddhita (tbc): in the meaning of tena pakataṃ (something that is made out of this) #q🙋🏼‍♂
          • suvaṇṇena pakataṃ — suvaṇṇamayaṃ / sovaṇṇamayaṃ (something made out of gold) rajatena pakataṃ — rajatamayaṃ (something made out of silver)
          • vocab:
            • pakata (pa + kata)→made of
          • note: there are more meanings for this suffix
      • -tara and -tama (acc. to some scholars these are the comparative and superlative suffixes)
        • visesataddhita
          • visesena pāpo (evil one) — pāpataro, pāpatamo (one who is more / the most evil)
        • note: there are more meanings for this suffix
  • Lesson 13 - assatthitaddhita #edited
    • assatthitaddhitapaccaya are suffixes that denote the sense of taṃ assa atthi (he possesses / has it) as well as occasional additional meanings such as 'abundance' (kesavo), or 'disgrace' and the most common are -vantu, -mantu, -ī and -ṇa
    • some of the many assatthitaddhitapaccayas
      • -vantu: used for any stems ending in 'a' or 'ā'
        • guṇo assa atthīti — guṇavā (one who has wholesome virtues) dhanaṃ assa atthīti — dhanavā (one who has wealth) note: iti = hetu (cause) 'assa atthi' is replaced by the suffix
      • -mantu: used for stems endings in 'i', 'ī', 'u', 'ū' and 'o' (there are no stems ending in 'e')
        • sati assa atthīti — satimā (one who has mindfulness – mindful person) dhiti assa atthīti — dhitimā (one who has courage or effort) āyu assa atthīti — āyasmā (one who has lifespan) (here, u ⇒ as)
      • -imantu
        • cando assa atthīti — candimā (one who has the moon [it can refer to both the Candimādevaputta that has the moon as his mansion or to the moon that has the deva] putto assa atthīti - puttimā (one who has children)
      • -vī
        • medhā assa atthīti — medhāvī (one who has wisdom) note: only this example is found
      • -va
        • kesā assa atthīti — kesavo (one who has hair – normally this refers to one who has abundant / long hair)
      • -sī
        • tapo assa atthīti — tapassī (one who has austerity [ascetic]) yaso assa atthīti — yasassī (one who has fame [famous])
      • -sa
        • sumedhā assa atthīti — sumedhaso (one who has higher or great wisdom)
      • -āla
        • vācā assa atthīti — vācālo (one who has many words [talkative person])
      • -ila
        • jaṭā assa atthīti — jaṭilo (one who has matted hair)
      • -ika and -ī
        • daṇḍo assa atthīti — daṇḍiko, daṇḍī (one who has a stick) chatthaṁ assa atthīti - chaṭṭhī sukhaṁ assa atthīti - sukhī yogo assa atthīti - yogī (one who has effort)
        • why chatthaṁ becomes chaṭṭhī with ṭṭ? #q🙋🏼‍♂
      • -ra
        • madhu assa atthīti — madhuro (thing which has sweet taste – tasty)
      • -ṇa
        • saddhā assa atthīti — saddho (one who has faith), if feminine: saddhā (a female who has faith) paññā assa atthīti - pañño kusalaṁ assa atthīti - kusalo (here vuddhi does not happen) pāpaṁ assa atthīti - pāpo sati assa atthīti - sato
        • note:
          • in the sentence 'paññena desito dhammo' what does paññena refer to?→if paññena referred to wisdom it would be paññāya since it is a feminine noun, so here it certainly is an assatthitaddhita meaning 'one who has wisdom' (paññā + ṇa)
    • note:
      • can all suffixes be used with any words?→the suffix -vantu is used for stems endings in a / ā, the suffix -mantu for those ending in i / ī / u / ū / o, while other suffixes can only be used with specific words
      • pāḷi has about 950.000 unique words with unique spelling
  • Lesson 13.2 - saṅkhyātaddhita #edited
    • saṅkhyātaddhita→secondary derivatives constructed by adding to a noun suffixes that are related to cardinal numbers
    • saṅkhyātaddhitapaccaya↔taddhita suffixes that are related to cardinal numbers (saṅkhyā f. ⇒ (gram) numeral, number)
      • pūraṇataddhita↔a group of saṅkhyātaddhitas used to form ordinal numbers (pūranti anenāti pūraṇaṃ [pūraṇa is the reason by which something is filled up or fulfilled])
        • vocab: #[[pāḷi vocab (1st year) ]]
          • anena [ima + ena]→pron. with this; by this
        • pūraṇataddhita's 5 suffixes
          • -tiya: added to the cardinal numbers div and ti
            • dvinnaṃ pūraṇo – dutiyo (second) (dvi + tiya ⇒ dutiya) tiṇṇaṃ pūraṇo – tatiyo (third) (ti + tiya ⇒ ta + tiya ⇒ tatiya) note: paṭhama (first) is not a taddhita noun
          • -tha: added to the cardinal number catu
            • catunnaṃ pūraṇo – catuttho (fourth) (catu + tha ⇒ catuttha)
          • -ma: added to other cardinals number such as pañca, satta and so on
            • pañcannaṃ pūraṇo — pañcamo (fifth) sattannaṃ pūraṇo — sattamo (seventh) aṭṭhannaṁ pūraṇo - aṭṭhamo...navamo...dasamo... ekādasannaṃ pūraṇo - ekādasamo (eleventh)...dvādasamo...terasamo......vīsatimo...satamo... note: for all numbers after 7 -ma is used, but from 11-18 the suffix -ī can also be used
          • -ṭha: added to the cardinal number cha
            • channaṃ pūraṇo — chaṭṭho (sixth)
          • -ī: added to cardinal number such as ekādasa, paṇṇarasa and so on (11-18); used for days
            • ekādasannaṃ pūraṇī - ekādasī (eleventh) (it could also be -ma) dvādasannaṁ pūraṇī - dvādasī terasannaṁ pūraṇī - terasī catuddasannaṁ pūraṇī - cātuddasī pannarasannaṃ pūraṇī - pannarasī (fifteenth) (it could also be -ma) soḷasannaṁ pūraṇī - soḷasī...sattarasī...aṭṭharasī note: since the suffix -ī is feminine, pūraṇa ⇒ pūraṇī the suffix -ī is used for referring to days
          • note:
            • if the word refers to a feminine noun, the suffixes -ā or -ī are added dvinnaṃ pūraṇī — dutiyā (dvi + tiya + ā) catunnaṃ pūraṇī — catutthī (catu + tha + ī) if words refer to neuter gender nouns: dvinnaṃ pūraṇaṃ dutiyaṃ
  • Lesson 14 - abyayataddhita and bhāvataddhita #edited
    • avyayataddhita
      • taddhita nouns that act / behave like nipātas (indeclinables) which are also called abyaya
      • avyayataddhitapaccaya↔taddhita suffixes that make the noun they attach to behave like a nipāta; some of them are -kkhattuṃ, -dhā, -thā or -thaṃ
        • -kkhattuṃ: vārataddhita
          • ekasmiṃ vāre — ekakkhattuṃ (one time, once) dvīsu vāresu — dvikkhattuṃ (two times, twice)
        • -dhā: vibhāgataddhita
          • ekena vibhāgena — ekadhā (in one division / way) dvīhi vibhāgehi — dvidhā (in two divisions / ways)
          • examples:
            • "catudhā vibhaje bhogaṁ paṇḍito gharamāvasaṁ ekena bhoge bhuñjeyya (enjoy including making merits) dvīhi kammaṁ payojate (invest) catutthañca nidhāpeyya (save) āpadāsu bhavissati"
            • "sattadhā me phale muddhā"
            • vocab: #[[pāḷi vocab (1st year) ]]
              • vibhāgo (m.) [vi + √bhaj + *a] ✓↔(gram) classification; dissection; disjunction; lit. division
        • -thā, -thaṃ: pakārataddhita: used with pronouns #[[final exam 1st year]]
          • tena pakārena — tathā (in that manner / in that way) aññena pakārena — aññathā (in another manner / way) kena pakārena — kathaṃ (in which manner / way) iminā pakārena — itthaṃ (in this manner / way) note: -thaṁ is only used with the pronouns kiṁ and ima
        • vibhatti paccayanta pada
          • avyayataddhita nouns that end with vibhattipaccayas (suffixes that are used in the meaning of nominal cases)
          • vibhattipaccayas (suffixes that express the meaning of nominal cases)
            • -to: used in the ablative (pañcamī) meaning and sometimes instrumental or locative
              • gāmato (from the village) rukkhato (from the tree) corato (from the thieves) note: it could have instrumental (aniccato passati: he looks as impermanent) or locative meaning as well
            • -tra and -tha: used in the locative (sattamī) meaning
              • yatra, yattha (in which place) tatra, tattha (there) kutra, kuttha (where) aññatra, aññattha (in another place) (here not in the sense of 'except') note: -tha always doubles
            • -dhi: used in the locative (sattamī) meaning after the noun sabba
              • sabbadhi (everywhere)
            • -hiṁ, -haṁ, -va, -dha: used in the locative (sattamī) meaning after specific pronouns
              • after the pronoun kiṃ the suffixes -hiṃ, -haṃ and -va are used kuhiṃ / kahaṃ / kva (where?) (kiṃ undergoes changes) after the pronoun ta the suffixes -hiṃ and -haṃ are used tahiṃ / tahaṃ (there) after the pronoun ya the suffix -hiṃ is yahiṃ (in which place) after the pronoun ima the suffix -dha is used idha (here)
            • -dā, -dācanaṃ, -dāni: used in the meaning of time (kālattha) after specific words in the locative sense (kāla sattamī)
              • yadā (in which time) tadā (then, at that time) aññadā (at another time) kudācanaṃ (the pronoun kiṁ here lost its meaning) (sometimes, at any time) idāni (in this time, these days)
    • bhāvataddhita
      • taddhita nouns that are made with suffixes with the meaning "its nature (bhāva)"
      • some bhāvataddhita paccayas
        • -tā and -tta
          • sabbaññuno bhāvo — sabbaññuttaṃ, sabbaññutā (the nature of the omniscient / omniscience) manussassa bhāvo — manussattaṃ, manussatā (state of being human) daṇḍino bhāvo — daṇḍittaṃ, daṇḍitā (nature of having a stick)
        • -ttana
          • puthujjanassa bhāvo — puthujjanattanaṃ (state of a worldling) jāyassa bhāvo — jāyattanaṃ (state of being a wife) jārassa bhāvo — jārattanaṃ (state of being a paramour)
        • -ṇa
          • visamassa bhāvo — vesamaṃ (inequality)
        • -ṇeyya
          • sucissa bhāvo — soceyyaṃ (cleanliness) thenassa bhāvo — theyyaṃ (state of being a thief / theft) – the syllable “na” is dropped
        • -ṇya
          • alasassa bhāvo — ālasyaṃ (laziness) arogassa bhāvo — ārogyaṃ (health) aṇaṇassa bhāvo — āṇaṇyaṃ (deabtlessness) paṇḍitassa bhāvo — paṇḍiccaṃ (erudition/intelligence) (t + ya = ca — cca) kusalassa bhāvo — kosallaṃ (skillfulness/talent) (l + ya = la — lla) samānānaṃ bhāvo — sāmaññaṃ (equality / monkhood) (n + ya = ña — ñña) visāradassa bhāvo — vesārajjaṃ (confidence) (d + ya = ja — jja)
          • note: -ya causes changes when preceded by certain letters t + ya = ca — cca l + ya = la — lla n + ya = ña — ñña d + ya = ja — jja
  • Lesson 15 - svatthataddhita / sakatthataddhita #edited
    • what are svatthataddhitas and how are they also called?→svatthataddhitas (sa +attha), also called sakatthataddhitas (saka + attha: taddhita nouns that convey their own meaning), are taddhita nouns that do not convey any new meaning but simply the same meaning of the noun to which the suffix was added
    • svatthataddhita's 5 paccaya
      • -tā
        • devoyeva devatā (deity) kāyapāguññameva kāyapāguññatā (proficiency)
      • -ma
        • chaṭṭhoyeva chaṭṭhamo (sixth)
      • -maya
        • dānameva dānamayaṃ (offering) sīlameva sīlamayaṃ (virtue)
      • -ṇya
        • karuṇāyeva kāruññaṃ (compassion) pattakālameva pattakallaṃ (suitable time) (pattakāl + ya ⇒ pattakālla ⇒ pattakalla)
      • -ṇika
        • asaṅkhāroyeva asaṅkhārikaṃ (the mind that is not prompted by payoga saṅkhāra) nipātameva nepātikaṃ (indeclinable) nāmameva nāmikaṁ
      • note:
        • the indeclinable eva of these definition sentences indicates that these nouns are svatthataddhitas; after their construction it is dropped but still these nouns are not called "eva taddhita" but only called svatthataddhita or sakatthataddhita
    • all taddhita suffixes with an example (WIP) #editing
      • apacca taddhita
        • ṇa: vasudeva + ṇa ⇒ vāsudevo
        • ṇāyana, ṇana: moggallāna + ṇāyana / ṇana ⇒ moggallāyano / moggallāno
        • ṇeyya: bhagini + ṇeyya ⇒ bhāgineyya
        • ṇera: samaṇa + ṇera ⇒ sāmaṇera
      • anekatthataddhita
        • ṇa:
          • jāta: nagara + ṇa ⇒ nāgaro
          • idaṁ: sugato + ṇa ⇒ sogataṁ (sāsanaṁ)
        • ṇeyya
          • jāta: pabbata + ṇeyya ⇒ pabbateyyā (nādī)
          • arahati: dakkhiṇa + ṇeyya ⇒ dakkhiṇeyyo
        • ṇika
        • ima
        • iya
        • ya
        • maya
        • tara
        • tama
  • Lesson 16 - kitaka and sādhana #edited
    • kitaka nāma are the primary derivative nouns formed by adding a kitaka suffix to a root (pac + anta ⇒ pacanta)
    • kitakapaccaya (kitaka suffixes)↔suffixes that are added to roots and express the sādhana (meaning bore by the suffixes) which is of seven kinds (kattu, kamma..)
    • sādhana↔the meanings bore by kitaka suffixes; meanings that complete an action (kiriyaṁ sādheti)
      • 7 sādhana
        • (1). Kattu sādhana (main one)
        • (2). Kamma sādhana: the object completes the action in many cases
        • (3). Karaṇa sādhana: for many actions there must be an instrument
        • (4). Sampadāna sādhana: for many actions there must be a receiver
        • (5). Apādāna sādhana
        • (6). Adhikaraṇa sādhana
        • (7). Bhāva sādhana: merely the meaning of the action itself (bhāva nāma kiriyā)
        • note: these are identical with what you have already studied as kāraka under the lessons of nāma vibhatti with the addition of bhāva sādhana
        • note:
          • sādheti↔completes, finishes
        • the difference between kāraka and sādhana #[[final exam 1st year]]
          • they are called kāraka when they are found as meanings of nāmavibhattiand are 6 (kattu, kamma, karaṇa, sampadāna, apādāna and adhikaraṇa) they are called sādhana when they are found as meanings of kitaka suffixes and are 7 (with bhāva) note: in rare occasions they are used interchangeably
    • what decides the number and gender of a kitaka noun?
      • it is decided based on what it refers to if it refers to something that is of masculine gender – gacchanto if it refers to many masculine things – gacchantā...etc
    • kattu sādhana kitaka paccaya (secondary derivative suffixes that express the subject) #[[final exam 1st year]]
      • –a
        • (dhamma) √dhar + a = dhammadharo – one who bears the Dhamma
      • -ṇa
        • (kamma) √kar + ṇa = kammakāro – one who works; worker
        • √lubh + ṇa = lobho – the reality that attaches
      • -ṇvu
        • aways replaced by -aka
          • no reason is given for why it is not directly aka
        • (aka ādeśa ve.) √pac + ṇvu = pācako – one who cooks / cook
      • –yu
        • -yu becomes -ana (vi + √ñā + yu ⇒ viññāṇaṃ)
        • vi + √ñā + yu ⇒ vi + ñā + ana ⇒ viññāṇaṃ (the reality which knows)
          • whenever there is dental n it becomes lingual ṇ; here there is no influence of r as there usually is
        • vid + yu ⇒ ved + ana + ā ⇒ vedanā
        • cit (put effort) + yu ⇒ cetanā
        • most of them are neuter gender, but some are feminine and are made so by adding the suffix ā
      • –tu
        • si + tu ⇒ setu (bridge) (sometimes vuddhi occurs even though there is no vuddhi sign)
        • √kar + tu = kattā – one who does; subject / agent of an action
      • –tuka
        • ā + √gam + tuka = āgantuko (one who comes / visitor)
      • –tuna, -tvāna, -tvā (gerund) (indeclinables) (they are kitaka nāma and can also be classified as nipāta)
        • √kar + tuna = kātuna (having done)
        • √kar + tvāna = katvāna (having done)
        • √kar + tvā = katvā (having done)
      • –ta, -tavantu, -tāvī (used in atīta kālayehi: past tense; this is the past participle -ta)
        • √bhuj + ta = bhutto (one who ate) (j>t) gam + ta ⇒ gata (the one who went) gam + tavantu ⇒ gantavantu gam + tāvī ⇒ gantāvī √bhuj + tavantu = bhuttavā (one who ate) √bhuj + tāvī = bhuttāvī (one who ate)
      • –kvi
        • kvi is always elided together with the ending of the root (citta + jan + kvi ⇒ cittaja)
        • paṅka + jan + kvi ⇒ paṅkaja (lotus)
        • (kamma) √jan + kvi = kammajo – the thing which arises due to kamma
      • –i
        • udaka + √dhā + i ⇒ udaka ⇒ uda (ka is elided) ⇒ udadhi (the thing that bares water [sea / ocean])
      • –ina
        • √ji + ina = jino (one who won the akusalas)
      • -ṇī, tu, āvī, yu, rū, ṇuka - denote someone who does something as a habit which is referred to by the root
        • (piya) (pa) √saṃs + ṇī = piyapasaṃsī – one who praises the ones who are dear to him
        • (pasayha) (pa) √vat + tu = pasayhapavattā – one who has the nature of overcoming or conquering others
        • (bhaya) √dis + āvī = bhayadassāvī – one who has the nature of seeing danger
        • √kudh + yu = kodhano – one who has the nature of getting angry often / hot tempered person
        • (pāra) √gam + rū = pāragū – one who has the nature of going to the other shore of something / who has the nature of mastering a subject
        • √bhī + ṇuka = bhīruko – one who is fearful
      • -ra
        • (saṃ) √han + ra = saṃgho / saṅgho – (han (approach ⇒ gha) (the group that approaches vinayakammas with unity)
      • –rātu
        • √mān (honouring, loving) + rātu = mātā – one who loves the son / mother
      • –ratthu
        • √sās + ratthu = satthā – one who admonishes; teacher one used in this case
      • –ritu
        • √pā+ritu = pitu ⇒ pitā – one who protects the son / father (ā and r are elided)
      • –ramma
        • √dhar + ramma = dha + amma ⇒ dhammo (that which holds others without letting them fall into woeful states)
        • note: r is also an anubandha, and should be elided together with the ending of the root
      • –ma
        • √du + ma = dumo (the thing that grows / tree)
      • –māna, -anta (used in present tense; these are the present participle suffixes)
        • √gam + anta = gacchanto (one who is going)
        • √gam + māna = gacchamāno (one who is going)
      • –tha
        • √sam + tha = samatha (the reality that appeases defilements)
      • –ussa, -nusa
        • √man + ussa = manusso (one who knows / understands [human]) √man + nusa (an ⇒ ā) = mānuso (one who knows / understands [human])
    • examples
      • kattusādhana √pac + anta - pacanta (the one who is cooking) √har + māna — haramāno (one who is carrying) √likh + māna — likhamāno (one who is writing) √kar + ṇvu — kārako (one who does; in this example ṇvu ⇒ aka) -tabba in kamma sādhana √kar + tabba = kātabbo (thing that is being done) -yu in karaṇa sādhana √car + yu = caraṇaṃ (thing that is instrumental for wondering or travelling - leg) – yu > ana; n > ṇ. -yu” in adhikaraṇa sādhana √ṭhā+ yu = ṭhānaṃ (the place one stands) – yu > ana -ṇa” in bhāva sādhana √kar + ṇa = kāro (act of doing / to do / doing)
        • note: another example of vuddhi changing:
          • si + a + ti ⇒ se (vuddhi even without the anubandha) ⇒ sayati
          • i, ī ⇒ e ⇒ aya u, ū ⇒ o ⇒ ava
  • Lesson 17 - kitakapaccayas in various sādhana and itthijotikapaccaya #edited
    • note: sometimes when kitakas are formed changes may occur in roots and suffixes
    • –tabba, anīya, ṇya, teyya and ricca (aka kicca paccaya) (these suffixes are found mostly in kamma or bhāva sādhana) #[[final exam 1st year]]
      • kammasādhana
        • √pac + tabba - pacitabbo – thing that is cooked √pac + anīya - pacanīyo – thing that is cooked √dam + ṇya - dammo – one who is tamed √dis + teyya - daṭṭheyyo – thing that is seen √kar + ricca - kiccaṃ - the work that is done
      • bhāvasādhana
        • √bhū + tabba – bhavitabbaṃ – happening √bhū + anīya – bhavanīyaṃ – happening √si + ṇya - seyyaṃ - act of sleeping
    • –ta
      • kammasādhana
        • √kar + ta = kataṃ - thing that was done
      • bhāvasādhana
        • √gam + ta = gataṃ - act of going
    • –ṇa
      • kamma sādhana
        • √bhuj + ṇa = bhogo – thing that is consumed
      • karaṇa sādhana
        • √pad + ṇa = pādo – thing that is instrumental for going / moving; leg
      • adhikaraṇa sādhana
        • (vi) √har + ṇa = vihāro – place one lives
      • bhāva sādhana
        • √caj + ṇa = cāgo – giving up
    • –ti
      • kattu sādhana
        • √man + ti = mati – reality that knows well; wisdom
      • bhāva sādhana
        • √su + ti = suti – hearing
        • √jan + ti = jāti – arising
    • –ririya
      • kamma sādhana
        • √kar + ririya = kiriyā – action which is being done
    • –yu (⇒ ana)
      • kattu sādhana
        • vi + √ñā + yu = viññāṇaṃ - the reality that know; consciousness
      • kamma sādhana
        • √bhuj + yu = bhojanaṃ - thing that is eaten; food
      • karaṇa sādhana
        • √dā + yu = dānaṃ - reality that in instrumental in giving that is to say dāna cetanā (volition in giving)
      • adhikaraṇa sādhana
        • √ṭhā + yu = ṭhānaṃ - the place one stands
      • bhāva sādhana
        • √gah + yu = gahaṇaṃ - taking
    • –tuna, tvāna, tvā
      • In kattu and bhāva sādhana as gerunds (pubba kiriyā)
        • √gam + tuna = gamituna – having gone √gam + tvāna = gantvāna – having gone √gam + tvā = gantvā – having gone
    • –tave, tuṃ
      • kattu and bhāva sādhana as infinitives
        • √kar + tave = kātave – to do, in order to do √kar + tuṃ = kātuṃ/karituṃ – to do, in order to do
        • note: in these infinitives, sampadāna sādhana is also found other than the bhāva sādhana
    • itthi jotaka paccaya
      • they are the suffixes –ā, ī and inī which are neither taddhita nor kitaka and are added to the end of nouns to express the feminine gender
      • –ā: added to adjectives ending in a
        • sobhano puriso ⇒ sobhanā itthī nīlo ⇒ nīlā abhirūpo ⇒ abhirūpā
      • -ī: added to nouns ending in a that can refer to masculine and feminine nouns to create their feminine version
        • sunakho > sunakhī migo > migī makkaṭo > makkaṭī
      • -ī: added to nouns ending with the suffixes ṇika, ṇa, vantu and mantu to make the feminine counterparts
        • nāviko > nāvikī gotamo > gotamī guṇavā > guṇavantī satimā > satimantī
      • -inī: added at the end of nouns ending in i / ī / u / ū
        • gahapati – gahapatānī daṇḍī - daṇḍinī bhikkhu – bhikkhunī paracittavidū - paracittavidunī
      • mem aid:
        • adj 'a' + ā n. 'a' + ī ṇika/ ṇa / vantu / mantu + ī i / ī / u / ū + inī
  • Lesson 18 - kāraka (on emacs) #edited
    • nāmavibhattis convey meanings (attha) and some of the meanings are directly involved in producing the action; the attha are of 6 types
      • kattvattha
      • kammattha
      • karaṇattha
      • sampadānattha
      • apādānattha
      • adhikaraṇattha
        • adhikaraṇaṁ nt.↔(gram) locative case in the sense of containing
      • note
        • There is another kāraka called bhāva kāraka in addition to the six kārakas mentioned above. With the bhāva kāraka there are seven kārakas. However, bhāva kāraka is never a meaning of a nominal case ending (nāma vibhatti). It is a meaning of verbal case ending (ākhyāta vibhatti)
        • why are they called kāraka?→it is so since they produce the action kriyaṃ karoti abhinipphādetīti kārako
    • what are akāraka attha?→they are meanings of nominal case endings that do not fall into the category of kāraka such as liṅgaattha and sāmiattha
    • 2 types of meanings (attha) of nāmavibhattis
      • kāraka (kattu, kamma...)
      • akāraka
        • liṅgattha, ālapanattha, accanta-saṃyogattha, hetvattha, bhāvalakkhaṇattha, anādarattha...
    • meanings of paṭhamā vibhatti
      • liṅgattha (puriso gacchati): the mere meaning of the stem (e.g.: 'puriso gacchati': the subject nature of puriso is expressed by the verb, so puriso only needs to express its own meaning
      • ālapanattha: the meaning of the stem and, additionally, the vocative meaning, the intention of addressing or calling
        • ālapana atthādhike liṅgatthamatte (merely in the meaning of the stem there is one extra meaning ālapana)
        • 'bho purisa' - purisa contains which attha?→it contains both liṅgattha and ālapanattha; it is paṭhamāvibhatti used in ālapanattha; or used in liṅgattha that contains ālapanattha
        • why is ālapanattha sometimes considered a different nominal case ending?→due to its different declension
    • meanings of dutiyā vibhatti
      • kammattha (puriso bhattaṁ bhuñjati): the meaning of that which undergoes the influence of the action, which is acted upon (puriso bhattaṁ bhuñjati)
        • liṅgattha and kammattha are present simultaneously
      • payojya kammattha (sāmiko dāsaṃ (/-ena) gāmaṃ gamayati): the object of a causative verb can be written either in accusative or instrumental case
      • accantasaṃyogattha (ati + anta): "involvement till the end"; being mixed or involved without any gap or interval ‒ 2 types
        • kāla accantasaṃyoga
          • bhagavā sattāhaṃ ekapallaṅkena nisīdati (the Blessed One sits in the crossed-leg posture for one week)
          • māsaṃ maṃsodanaṃ bhuñjati
          • saradaṃ ramaṇīyā nadī
          • tayo māse abhidhammaṃ desesi
          • vocab:
            • sarado (m.)↔autumn; season following the rains
        • addhā (distance) accantasaṃyoga
          • yojanaṃ dhāvati
      • tatiyā attha (vinā saddhammaṃ kuto sukhaṃ)
        • vinā saddhammaṃ (-ena) kuto sukhaṃ (how could there be happiness without saddhamma?)
      • chaṭṭhī attha (antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno)
        • antarā ca rājagahaṃ (-assa) antarā ca nāḷandaṃ (-assa) addhānamaggappaṭipanno (he is going [he has started a journey] on the long road between the cities of Rājagaha and Nālanda) due to the influence of antarā both rājagaha and nālandā are written in accusative case with chaṭṭhīattha
      • sattamī attha (sāvatthiyaṃ viharati)
        • ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati (on one occasion the Blessed One was living in Sāvatthi)
        • pathaviṁ adhisessati
  • Lesson 19 - kāraka (II) (on emacs) #edited
    • meanings of tatiyā vibhatti
      • karaṇattha (kassako dāttena vīhiṃ lunāti): instrument for the action
      • kattvattha (purisena odano paccate): agent of the passive voice action
        • in kammakārakavākya the subject is written in instrumental case
      • hetvattha (kammunā vasalo hoti)
        • hetu is the reason for the occurrance of something kammunā vasalo hoti (one becomes an outcast due to one's actions) na jaccā vasalo hoti (one does not become an outcast due to birth) dānena bhogavā (one becomes wealthy due to offering)
      • sahādiyogattha (vitakkena saha vattati)
        • when a noun is used together with indeclinables such as saha, saddhiṃ, samaṃ, nānā, vinā, alaṃ, kiṃ it must be written in instrumental case vitakkena saha vattati – It exists together with the initial application. nisīdi bhagavā saddhiṃ bhikkhusaṃghena sabbehi me piyehi manāpehi nānābhāvo vinābhāvo alaṃ te idha vāsena kiṃ te jaṭāhi dummedha sometimes saha is implied: devadatto kokālikena (saha) gāmaṃ pavisati
      • sattamyattha (puratthimena dhataraṭṭho)
        • tena samayena buddho bhagavā sāvatthiyaṃ viharati puratthimena dhataraṭṭho yena bhagavā tenupasaṅkami
      • vocab: #[[pāḷi vocab (1st year) ]]
        • dāttaṁ nt.↔sickle
    • meanings of catutthī vibhatti
      • sampadānattha: the one who receives something ‒ it has different meanings (8 here)
        • receiving
          • the one who receives something
          • the one to whom one informs or preaches (ārocayāmi vo bhikkhave)
          • the one who receives blessing (sukhaṃ te hotu sabbadā)
        • emotion
          • that with which one is pleased (samaṇassa rocate saccaṃ)
            • Samaṇassa rocate saccaṃ (the recluse likes the truth) Yassāyasmato khamati so tuṇhassa (whoever venerable is pleased with this, may he be silent)
            • Devāpi tesaṃ pihayanti sambuddhānaṃ satīmataṃ - Deities like those Sammāsambuddhas who are mindful.
          • that which one likes
          • that which one is angry at (tassa kujjha mahāvīra)
        • noun + namo / sotthi / svāgataṃ (namo tassa bhagavato arahato sammā sambuddhassa)
          • sotthi te hotu sabbadā svāgataṃ te mahārāja
        • tadattha sampadāna: “for”, “for the sake of” or “in order to” (the dative of a-karanta nouns is substituted with āya (lokānukampāya) (incorrect: namo buddhāya)
          • atthāya hitāya sukhāya buddho loke uppajjati. neva davāya na madāya na maṇḍanāya na vibhūsanāya lokānukampāya
    • meanings of pañcamī vibhatti
      • apādānattha / avadhi attha (gāmā apenti munayo): the place from where one separates or moves away;
      • hetvattha / kāraṇattha (avijjāpaccayā saṅkhārā)
    • meanings of chaṭṭhī vibhatti
      • sambandhattha (connection) (rañño puriso): relationship; that with which there is a connection or relation
      • sāmi attha (possession) (purisassa dhaññaṃ)
      • kattu attha (purisassa kataṃ)
      • kammattha (pāpānaṃ akaraṇaṃ sukhaṃ)
      • karaṇattha (instrumental meaning) (pupphassa buddhaṃ yajati)
        • pupphassa buddhaṃ yajati pūrati bālo pāpassa imameva kāyaṃ pūraṃ nānappakārassa asucino paccavekkhati
      • apādānattha (sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno)
      • sattamī vibhatti (divasassa tikkhattuṃ)
      • niddhāraṇattha (āyasmā ānando arahataṃ aññataro ahosi)
        • also performed by sattamī vibhatti
      • bhāvalakkhaṇattha (aññatarassa bhikkhuno passāvaṃ karontassa asuci mucci)
        • also performed by sattamī vibhatti
    • meanings of sattamī vibhatti
      • ādhārattha / okāsa (sakuṇo rukkhe nisīdati)
      • kammattha (muddhani cumbitvā – having kissed the top (crown) of the head)
      • karaṇattha (sopi maṃ anusāseyya, sampaṭicchāmi matthake)
      • sampadānattha (saṅghe dinnaṃ mahapphalaṃ)
      • niddhāraṇattha (amhesu yo amataṁ adhigacchati so itarassa ārocetu)
        • also performed by chaṭṭhī vibhatti
      • bhāvalakkhaṇattha (imasmiṃ sati idaṃ hoti)
        • also performed by chaṭṭhī vibhatti
• final exam 1st year
  • 1. First four paragraphs of the Dhammapada Aṭṭhakathā
    • sāvatthiyaṃ (sattamī atthena dutiyā) kira mahāsuvaṇṇo nāma kuṭumbiko ahosi aḍḍho mahaddhano mahābhogo aputtako. so ekadivasaṃ nhānatitthaṃ nhatvā natvā āgacchanto antarāmagge sampannapattasākhaṃ ekaṃ vanappatiṃ disvā "ayaṃ mahesakkhāya devatāya pariggahito bhavissatī"ti tassa heṭṭhābhāgaṃ sodhāpetvā pākāraparikkhepaṃ kārāpetvā vālukaṃ okirāpetvā dhajapaṭākaṃ ussāpetvā vanappatiṃ alaṅkaritvā añjaliṃ karitvā "sace puttaṃ vā dhītaraṃ vā labheyyaṃ, tumhākaṃ mahāsakkāraṃ karissāmī"ti patthanaṃ katvā pakkāmi.
      • vocab:
        • aḍḍha [ā + √idh + a]↔2.1: adj. wealthy; rich; loaded; (comm) with power
        • natvā↔having performed ablutions / having worshiped
        • "ayaṃ mahesakkhāya devatāya pariggahito bhavissatī"ti→this must be taken by a powerful deity
        • parikkhepa [pari + √khip + *a]↔adj. surrounding; encircling; lit. throwing around ;2 masc. enclosure; boundary; fence; lit. throwing around
        • dhajapaṭākaṃ↔banner and flag
        • mahāsakkāra (m.)↔great honour
      • sāvatthiyaṁ in Savatthi kira it is said ahosi there was kuṭumbiko a land-owner mahāsuvaṇṇo nāma named Greatgold aḍḍho rich mahaddhano of great wealth mahābhogo of great property aputtako without a son. ekadivasaṁ one day so he nhānatitthaṁ nhatvā having bathed at the bathing ford natvā having performed ablutions āgacchanto coming disvā having seen sampannapattasākhaṁ ekaṁ vanappatiṁ one majestic tree fully-endowed with leaves and branches antarāmagge along the way iti [thought] thus “ayaṁ this bhavissati will be pariggahito [a tree] that has been taken possession of mahesakkhāya devatāya by an angel of great power sodhāpetvā having ordered the cleaning of heṭṭhābhāgaṁ the area below tassa that tree kārāpetvā having ordered the making of pākāraparikkhepaṁ a surrounding wall okirāpetvā having ordered the spreading of vālukaṁ sand ussāpetvā having ordered the raising of dhajapaṭākaṁ banner and flag alaṅkaritvā having decorated vanappatiṁ the majestic tree karitvā having made añjaliṁ a gesture of reverence katvā having made patthanaṁ a vow iti thus “sace if labheyyaṁ I may gain vā either puttaṁ a son vā or dhītaraṁ a daughter , karissāmi I will perform mahāsakkāraṁ great honour tumhākaṁ unto you pakkāmi. went away
      • at sāvatthi, we are told, lived a householder named great-wealth, mahā-suvaṇṇa. he was rich, possessed of great wealth, possessed of ample means of enjoyment, but at the same time he was childless. one day, as he was on his way home from bathing at a ghat, he saw by the roadside a large forest tree with spreading branches. thought he, “this tree must be tenanted by a powerful tree-spirit.” so he caused the ground under the tree to be cleared, the tree itself to be inclosed with a wall, and sand to be spread within the inclosure. and having decked the tree with flags and banners, he made the following vow: “should i obtain a son or a daughter, i will pay you great honor.” having so done, he went on his way.
    • athassa na cirasseva bhariyāya kucchiyaṃ (sattamī attha) gabbho patiṭṭhāsi. sā gabbhassa patiṭṭhitabhāvaṃ ñatvā tassa ārocesi. so tassā gabbhassa parihāramadāsi. sā dasamāsaccayena puttaṃ vijāyi. taṃ nāmaggahaṇa-divase seṭṭhi attanā pālitaṃ vanappatiṃ nissāya laddhattā (hetvattha pañcamī) tassa pāloti nāmaṃ akāsi. sā aparabhāge aññampi puttaṃ labhi. tassa cūḷapāloti nāmaṃ katvā itarassa mahāpāloti nāmaṃ akāsi. te vayappatte gharabandhanena bandhiṃsu. aparabhāge mātāpitaro kālamakaṃsu. sabbampi vibhavaṃ itareyeva vicāriṃsu.
      • vocab:
        • parihāramadāsi→he gave protection / complete care
        • pālita↔pp. protected, guarded, preserved
        • nissāya↔with the support of
        • laddha [√labh + ta]↔pp. obtained; gained; won; received
        • seṭṭhi attanā pālitaṃ vanappatiṃ nissāya laddhattā
          • the rich man
          • by himself
          • pālitaṁ vanappatiṁ: the great tree that was protected
          • nissāya: with the support of
          • laddhattā (hetvattha pañcamī): because of the state of having obtained
        • te vayappatte gharabandhanena bandhiṃsu→when they reached maturity they got married (were bound by the bond of the household)
        • vibhavo [vi + √bhū + *a] (m.)↔decline; loss; regress; 2 masc. non-existence; death; annihilation; extermination; 3 masc. wealth, prosperity, success
        • sabbampi vibhavaṃ itareyeva vicāriṃsu→and all the wealth was distributed to the others (sons)
      • atha then na cirasseva in no long time gabbho an embryo patiṭṭhāsi became established kucchiyaṃ in the womb bhariyāya of the wife assa of him. sā She ñatvā having learned patiṭṭhitabhāvaṃ of the state of establishment gabbhassa of the embryo ārocesi told [it] tassa to him. so He adāsi gave parihāra.m complete care gabbhassa to the embryo tassā of her. sā She vijāyi gave birth to puttaṃ a son dasamāsaccayena at the end of ten months. nāmaggahaṇadivase On the day of taking a name taṃ for him seṭṭhi the rich man, laddhattā himself one who obtained [the son] nissāya because of vanappatiṃ the majestic tree pālitaṃ protected attanā by himself akāsi made nāmaṃ the name tassa of him iti thus pālo Protector api and aparabhāge at a later time sā she labhi had aññam another puttaṃ son. katvā Having made nāmaṃ the name tassa of him iti thus: cūḷapālo “Little Protector” akāsi [the rich man] made nāmaṃ the name itarassa of the other iti thus: mahāpālo “Great Protector”. vayappatte Upon coming of age, te they bandhiṃsu became bound gharabandhanena by the bonds of the household. aparabhāge At a later time mātāpitaro [their] mother and father kālamakaṃsu made [an end to their] time. api So, sabbam all vibhavaṃ their affluence eva indeed vicāriṃsu was distributed to itare the others
      • now in no long time his wife conceived a child in her womb. {1.4} so soon as his wife knew that she was with child, she informed her husband, and he performed the protection of the embryo for her. on the expiration of ten lunar months she gave birth to a son. since the merchant obtained a son by protecting the tree, he named his son protector, pāla. after a time he obtained a second son. the younger son he named protector junior, culla pāla, calling the older protector senior, mahā pāla. when they reached manhood, their parents obtained wives for them. after a time the mother and father died, leaving the entire estate to be administered by the two sons.
    • tasmiṃ samaye satthā (nom.) pavattita-vara-dhamma-cakko (nom.) anupubbenāgantvā anāthapiṇḍikena mahāseṭṭhinā catupaṇṇāsakoṭidhanaṃ (54M) vissajjetvā kārite (causative) jetavanamahāvihāre viharati mahājanaṃ saggamagge ca mokkhamagge ca patiṭṭhāpayamāno. tathāgato hi (vākyajotakanipāta) mātipakkhato asītiyā, pitipakkhato asītiyāti dveasītiñātikulasahassehi kārite nigrodhamahāvihāre ekameva vassāvāsaṃ vasi, anāthapiṇḍikena kārite jetavanamahāvihāre ekūnavīsativassāni, visākhāya sattavīsatikoṭidhanapariccāgena kārite pubbārāme chabbassānīti dvinnaṃ kulānaṃ guṇamahattataṃ paṭicca sāvatthiṃ nissāya pañcavīsativassāni vassāvāsaṃ vasi.
      • vocab:
        • pavattita-vara-dhamma-cakko→the excellent wheel of dhamma turned
        • anupubbena [anu + pubba + ena]↔ind. gradually; step-by-step; successively; stage-by-stage
        • catupaṇṇāsakoṭidhanaṃ vissajjetvā→having given away 54 crores (540M) of wealth
        • patiṭṭhāpayamāna [pati + √ṭhā + *āpaya + māna]↔prp. (+acc) causing to establish; grounding firmly; lit. causing to stand before
        • mahājanaṃ saggamagge ca mokkhamagge ca patiṭṭhāpayamāno→causing a great multitude of people to be estbalished in the path to heaven and liberation
        • mātipakkha mātipakkhato asītiyā (m.)↔mother's side
        • asīti [aṭṭha + dasa]↔card. eighty (80)
        • vassāvāsa (m.)↔time of the rains retreat; residence for the rainy season
        • tathāgato hi (vākyajotakanipāta) mātipakkhato asītiyā, pitipakkhato asītiyāti dveasītiñātikulasahassehi kārite nigrodhamahāvihāre ekameva vassāvāsaṃ vasi
          • tathāgato hi (vākyajotakanipāta): The meaning is: the Tathāgata
          • mātipakkhato asītiyā, : from the mother's side by eighty
          • pitipakkhato asītiyāti: from the father's side by eighty
          • dveasītiñātikulasahassehi: by 2 eighty thousand relative family
          • kārite nigrodhamahāvihāre: at the great monastery of the banyan tree which was constructed
          • ekameva vassāvāsaṃ vasi: dwelt only one rainy season
          • The meaning is: the Tathāgata dwelt at the great monastery of the Banyan tree which was constructed by 160.000 (two eighty thousand) relatives thus: 80.000 from the mother's side, 80.000 from the father's side, for only a single rainy season.
        • tasmiṃ samaye at that time satthā the teacher pavattitavaradhammacakko with the holy Wheel of Dhamma turned āgantvā having come anupubbena by one [journey] after another viharati was dwelling jetavanamahāvihāre in the great dwelling of Jeta's grove kārite made anāthapiṇḍikena by Anāthapiṇḍika mahāseṭṭhinā the great millionaire vissajjetvā having given up catupaṇṇāsakoṭidhanaṃ 540 million of [his] wealth, mahājanaṃ patiṭṭhāpayamāno was causing a great multitude to become established saggamagge ca in the path to heaven, and mokkhamagge ca also the path to freedom
        • at this time the teacher, having set in motion the glorious wheel of the law, after journeying from place to place, took up his residence at jetavana, a monastery erected by the wealthy merchant [28.147] anāthapiṇḍika at a cost of fifty-four crores of treasure. while in residence at jetavana, he established the multitude in the way to heaven and the way to deliverance. (for the tathāgata kept residence during but a single rainy season at the monastery erected by twice eighty thousand families of kinsmen, eighty on his mother’s side, eighty on his father’s. at jetavana monastery, erected by anāthapiṇḍika, he kept residence during nineteen rainy seasons; at pubbārāma, erected by visākhā at a cost of twenty-seven crores, he kept residence during six rainy seasons. thus, by reason of the great merit of these two families, he kept residence near sāvatthi during twenty-five rainy seasons.)
    • anāthapiṇḍikopi visākhāpi mahāupāsikā nibaddhaṃ divasassa dve vāre tathāgatassa upaṭṭhānaṃ gacchanti, gacchantā ca "daharasāmaṇerā no hatthe olokessantī"ti tucchahatthā na gatapubbā. purebhattaṃ gacchantā khādanīyabhojanīyādīni gahetvāva gacchanti, pacchābhattaṃ gacchantā pañca bhesajjāni aṭṭha ca pānāni. nivesanesu pana tesaṃ dvinnaṃ dvinnaṃ (gen.) bhikkhusahassānaṃ niccaṃ paññattāsanāneva honti. annapānabhesajjesu yo yaṃ icchati, tassa taṃ yathicchitameva sampajjati.
      • vocab:
        • dahara↔adj. young; youthful; junior
        • gatapubba↔adj. gone to before; travelled to previously
        • tucchahatthā na gatapubbā
        • nivesana nt. [ni + √vis + *ana] nivesanesu pana tesaṃ dvinnaṃ↔house; home; lit. entering down
        • niccaṁ↔regularly
        • sampajjati yathicchitameva sampajjati↔pr. happens to be; turns out to be; 2 pr. succeeds; prospers; turns out well; 3 pr. becomes; turns into
      • anāthapiṇḍikopi Both Anāthapiṇḍika visākhāpi and Visākhā mahāupāsikā the great lay disciple nibaddhaṃ were bound gacchanti to go for upaṭṭhānaṃ the attending upon tathāgatassa of the Tathāgata dve on two vāre occasions divasassa per day. ca and gacchantā [they], when going na gatapubbā had never gone tucchahatthā empty-handed, iti [thinking] thus: “daharasāmaṇerā the young novices olokessanti will examine no our hatthe hands. gacchantā When going purebhattaṃ before the meal, gacchanti went gahetvāva having taken khādanīyabhojanīyādīni hard and soft foods; gacchantā when going pacchābhattaṃ after the meal, pañca the five bhesajjāni medicines ca and aṭṭha the eight pānāni drinks. pana further, nivesanesu in their homes honti there were niccaṃ always tesaṃ their paññattāsanāneva appointed meals dvinnaṃ dvinnaṃ for each two bhikkhusahassānaṃ thousand bhikkhus. annapānabhesajjesu in regards to food, drink and medicines, yo who icchati wanted yaṃ what, taṃ that sampajjati was fulfilled tassa for him yathicchitameva just as desired.
      • anāthapiṇḍika and visākhā, the eminent female lay disciple, went regularly twice every day to wait upon the tathāgata. knowing that the young novices would expect alms from them, they never went empty-handed. before breakfast {1.5} they took food, both hard and soft; after breakfast they took the five medicaments and the eight beverages. moreover, in their residences seats were always prepared for two thousand monks. whoever wished food or drink or medicine was immediately provided with just what he wished.
    • tesu (niddhāraṇasattamī) anāthapiṇḍikena ekadivasampi satthā pañhaṃ na pucchitapubbo. so kira "tathāgato buddhasukhumālo khattiyasukhumālo, ‘bahūpakāro me, gahapatī’ti mayhaṃ (dat.) dhammaṃ desento kilameyyā"ti satthari (loc.) adhimattasinehena pañhaṃ na pucchati.
      • vocab:
        • na pucchitapubbo→had never been asked
        • satthā pañhaṃ na pucchitapubbo→the teacher had never been asked a question
        • sukhumāla [sukhuma + āla]↔adj. delicate; refined; tender
        • bahūpakāro [bahu + upakāra]↔adj. (+dat) extremely helpful (for); very useful (for); highly supportive (of); lit. doing so much
        • kilamati [√kilam + a + ti]↔pr. grows tired; gets fatigued ; 2 pr. (+instr) is difficulty (with); is trouble (with); lit. is tired
        • adhimatta [adhi + √mā + ta]↔adj. extreme; excessive; utmost; intense; lit. high measure ; adhimattā (f.) excess, super-abundance
      • tesu Of them, anāthapiṇḍikena by Anāthapiṇḍika, satthā the teacher na pucchitapubbo had never been asked pañhaṃ a question ekadivasampi on even a single day. kira it is said that so he, adhimattasinehena with excessive love satthari for the teacher, iti [thinking] thus: “tathāgato the Tathāgata buddhasukhumālo is a delicate Buddha khattiyasukhumālo, a delicate noble; desento when teaching dhammaṃ the dhamma mayhaṃ to me iti [thinking] thus: bahūpakāro 'of much support me to me gahapati is this householder,' kilameyya would become wearied," na pucchati didn't ask pañhaṃ a question.
      • not a single day had anāthapiṇḍika asked the teacher a question. anāthapiṇḍika, we are told, refrained from asking questions by reason of his excessive love for the teacher. he thought to himself, “the tathāgata is a delicate buddha, a delicate prince. were the teacher, because of the thought, ‘this householder is my supporter,’ to preach the law to me, he would grow weary.” therefore he asked the teacher no questions.
    • satthā pana tasmiṃ nisinnamatteyeva (bhāvalakkhaṇasattamī) "ayaṃ seṭṭhi maṃ arakkhitabbaṭṭhāne (loc.) rakkhati. ahañhi kappa-sata-sahassādhikāni cattāri asaṅkhyeyyāni alaṅkatapaṭiyattaṃ attano sīsaṃ chinditvā akkhīni uppāṭetvā hadayamaṃsaṃ uppāṭetvā pāṇasamaṃ puttadāraṃ pariccajitvā pāramiyo pūrento paresaṃ dhammadesanatthameva pūresiṃ. esa maṃ arakkhitabbaṭṭhāne rakkhatī"ti ekaṃ dhammadesanaṃ kathetiyeva.
      • vocab:
        • matta↔adj. mere; simple; the fact of; by virtue of
        • "ayaṃ seṭṭhi maṃ arakkhitabbaṭṭhāne rakkhati"→this magnate protects me in a state that does not need protection
        • adhika↔adj. plus; exceeding; more than; 2 adj. in excess; 3 adj. superior
        • alaṅkata↔adj. dressed up; decorated; adorned; lit. made suitable
        • paṭiyatta [pati + √yat + ta]↔pp. (+dat) prepared (for); arranged (for) ; 2 pp. dressed; done up; decorated; 3 pp. given over, supplied
        • akkhīni uppāṭetvā→having removed my own eyes
        • pāṇasama↔adj. dear as life
        • alaṅkatapaṭiyattaṃ attano sīsaṃ chinditvā→having cut off my own head adorned and decorated
      • satthā The teacher, pana however, tasmiṃ while that one nisinnamatteyeva was just sitting there, iti [thought] thus: “ayaṃ this seṭṭhi rich man rakkhati protects maṃ me arakkhitabbaṭṭhāne in a way that it is not proper to be protected. ahañhi For I pūrento when bringing to fulfilment pāramiyo the perfections cattāri over four asaṅkhyeyyāni uncountable eras kappasatasahassādhikāni plus one-hundred-thousand eons sīsaṃ having had my head, alaṅkatapaṭiyattaṃ which was decorated and prepared attano by myself, chinditvā cut off akkhīni uppāṭetvā having had my eyes pulled out hadayamaṃsaṃ uppāṭetvā having had the flesh of my heart pulled out pariccajitvā and having given away puttadāraṃ my wife and children, pāṇasamaṃ as dear as life itself, pūresiṃ brought them to perfection dhammadesanatthameva for the purpose of teaching the dhamma paresaṃ to others. esa This man rakkhati protects maṃ me arakkhitabbaṭṭhāne in a way that is not proper to be protected," kathetiyeva gave ekaṃ dhammadesanaṃ a teaching on the dhamma.
      • but so soon as anāthapiṇḍika took his seat, the teacher thought to himself, “this merchant protects me where i have no need to be protected. for i spent four incalculables and a hundred thousand cycles of time in addition fulfilling the perfections. my own gloriously adorned head have i cut off; my eyes have i torn out; my heart’s flesh have i uprooted; both son and wife, dear to me as life, have i renounced, solely that i might preach the law to others. this man protects me where i have no need to be protected.” and straightway he preached a sermon on the law.
    • tadā sāvatthiyaṃ (sattamī atthena dutiyā) satta manussakoṭiyo vasanti. tesu (niddhāraṇa) satthu (gen.) dhammakathaṃ sutvā pañcakoṭimattā manussā ariyasāvakā jātā, dvekoṭimattā manussā puthujjanā. tesu (niddhāraṇa) ariyasāvakānaṃ dveyeva kiccāni ahesuṃ – purebhattaṃ dānaṃ denti, pacchābhattaṃ gandhamālādihatthā vatthabhesajjapānakādīni gāhāpetvā (causative) dhammassavanatthāya gacchanti.
      • vocab:
        • pañcakoṭimattā→as many as five crores
        • jātā→became
        • gāhāpetvā [√gah + *āpe + tvā]↔abs. (+acc) having caused to take; having had grabbed
      • sāvatthiyaṃ in Savatthi tadā then vasanti. were dwelling satta seven manussakoṭiyo koti of humans tesu of them pañcakoṭimattā a total of five koti manussā humans sutvā having heard dhammakathaṃ a dhamma talk satthu of the teacher jātā, had become ariyasāvakā noble disciples dvekoṭimattā a total of two koti manussā humans puthujjanā. [were] defiled beings. tesu of them, ahesuṃ there were dveyeva just two kiccāni duties ariyasāvakānaṃ of the noble disciples purebhattaṃ before the meal denti, they give dānaṃ charity pacchābhattaṃ after the meal gandhamālādihatthā with hands full of scents, garlands, etc. gāhāpetvā having ordered the bringing of vatthabhesajjapānakādīni cloth, medicines, drinks, etc. gacchanti. would go dhammassavanatthāya for the purpose of listening to the dhamma.
      • at this time seventy million people dwelt in sāvatthi. of these, fifty million became noble disciples after hearing the discourse of the teacher, but twenty million remained unconverted. the noble disciples had two duties: before breakfast they gave alms; after breakfast, bearing perfumes and garlands in their hands, with [28.148] servants bearing garments, medicaments, and beverages, they went to hear the law.
    • athekadivasaṃ mahāpālo ariyasāvake gandhamālādihatthe vihāraṃ gacchante disvā "ayaṃ mahājano kuhiṃ gacchatī"ti pucchitvā "dhammassavanāyā"ti sutvā "ahampi gamissāmī"ti gantvā satthāraṃ vanditvā parisapariyante nisīdi.
      • athekadivasaṃ then, one day, mahāpālo Mahapaala disvā having seen ariyasāvake the noble disciples gandhamālādihatthe with hands full of scents, garlands, etc. gacchante going to vihāraṃ the monastery pucchitvā having asked, iti thus: kuhiṃ "to where ayaṃ [is] this mahājano great crowd gacchati going?" sutvā having heard, iti thus: “dhammassavanāya” "for listening to the dhamma" iti [thought] thus: “ahampi "I, too, gamissāmi” will go." gantvā having gone, vanditvā having paid homage satthāraṃ to the teacher, nisīdi. sat parisapariyante at the perimeter of the assembly.
      • now one day mahā pāla saw the noble disciples going to the monastery with perfumes and garlands in their hands. {1.6} when he saw them, he asked, “where is this great throng going?” “to hear the law.” “i will go too,” said he. so he went, paid obeisance to the teacher, and sat down in the outer circle of the congregation.
  • 2. Declensions of pronouns ‘ta’ and ‘eta’ (Chapter III) (Masculine, Neuter and Femine)
    • declension of the pronoun ‘ta’
      • masculine declension
        • Nom. so / te, ne
        • Acc. taṃ, naṃ / te, ne
        • Ins. tena, nena / tehi, tebhi, nehi, nebhi
        • Dat/gen. tassa, nassa, assa / tesaṃ, tesānaṃ, nesaṃ, nesānaṃ
        • Abl. tasmā, nasmā, asmā, tamhā, namhā / tehi, tebhi, nehi, nebhi
        • Loc. tasmiṃ, nasmiṁ, asmiṃ, tamhi, namhi / tesu, nesu
        • memory aid:
          • 1 - t ⇒ n
          • 2 - sa, sma, smiṁ: ta ⇒ a
      • neuter declension↓
        • Nom. taṁ, naṃ / tāni, nāni
        • Acc. taṃ, naṃ / tāni, nāni
        • (same as masculine)
        • Ins. tena, nena / tehi, tebhi, nehi, nebhi
        • Dat/gen. tassa, nassa, assa / tesaṃ, tesānaṃ, nesaṃ, nesānaṃ
        • Abl. tasmā, nasmā, asmā, tamhā, namhā / tehi, tebhi, nehi, nebhi
        • Loc. tasmiṃ, nasmiṁ, asmiṃ, tamhi, namhi / tesu, nesu
        • memory aid:
          • 1 - t ⇒ n
          • 2 - sa, smā, smiṁ: ta ⇒ a
      • feminine declension
        • Nom. sā / tā, tāyo, nā, nāyo
        • Acc. taṃ, naṃ / tā, tāyo, nā, nāyo
        • Ins. / Abl. tāya, nāya / tāhi, tābhi, nāhi, nābhi
        • Dat/gen. tāya, nāya - tassā, nassā, assā, tissā - tassāya, nassāya, assāya, tissāya / tāsaṃ, tāsānaṃ, nāsaṃ, nāsānaṃ
        • Loc. tāyaṃ, nāyaṃ, tassaṃ, nassaṃ, assaṃ, tissaṃ / tāsu, nāsu
        • memory aid:
          • 1 - t ⇒ n
          • 2 - sa, smā, smiṁ, sā, saṁ: ta ⇒ a
          • 3 - dat. gen.: ending in sā: add ya
          • 4 - ta ⇒ ti, sa ⇒ saṁ
    • Declension of the noun "eta" (this) which is declined in all three genders.
      • "eta" masculine declension (sabbanāmagaṇa)
        • Nom. eso / ete
        • Acc etaṃ / ete
        • Ins. etena / etehi, etebhi
        • Dat/gen. etassa / etesaṃ, etesānaṃ
        • Abl. etasmā, etamhā / etehi, etebhi
        • Loc. etasmiṃ, etamhi / etesu
      • "eta" neuter declension (sabbanāmagaṇa)
        • Nom. etaṃ / etāni
        • Acc etaṃ / etāni
        • The remaining cases are similar to that of the masculine declension:
        • Ins. etena / etehi, etebhi
        • Dat/gen. etassa / etesaṃ, etesānaṃ
        • Abl. etasmā, etamhā / etehi, etebhi
        • Loc. etasmiṃ, etamhi / etesu
      • "eta" feminine declension (sabbanāmagaṇa)
        • Nom. esā / etā, etāyo
        • Acc. etaṃ / etā, etāyo
        • Ins. / Abl. etāya / etāhi, etābhi
        • Dat/gen. etāya, etissā, etissāya / etāsaṃ, etāsānaṃ
        • Loc. etāyaṃ, etissaṃ / etāsu
  • 3. Verbal endings of Vattamānā, pañcamī, sattamī and ajjatanī (;, an;, si, tha, mi, ma, te, ante, se, vhe……)
    • vattamānā
      • ti / anti si / tha mi / ma
      • te / ante se / vhe e / mhe
    • pañcamī
      • tu / antu hi / tha mi / ma
      • taṁ / antaṁ ssu / vho e / āmase
    • sattamī
      • eyya / eyyuṁ eyyāsi / eyyātha eyyāmi / eyyāma
      • etha / eraṁ etho / eyyāvho eyyaṁ / eyyāmhe
    • ajjatanī
      • ī, i / uṁ, iṁsu o, i / ttha iṁ / mhā, mha
      • ā / ū se / vhaṁ am / mhe
  • 4. Conjugation of root ‘pac’ in the above verbal vibhaKs. (Both ka&uvācaka and kammavācaka)
    • vattamānā
      • kattuvācaka
        • pacati / pacanti pacasi / pacatha pacāmi / pacāma
        • pacate / pacante pacase / pacavhe pace / pacāmhe
      • kammavācaka
        • paccate / paccante paccase / paccavhe pacce / paccāmhe
        • paccati / paccanti paccasi / paccatha paccāmi / paccāma
    • pañcamī
      • kattuvācaka
        • pacatu / pacantu pacāhi, paca / pacatha pacāmi / pacāma
        • pacataṁ / pacantaṁ pacassu / pacavho pace / pacāmase
      • kammavācaka
        • paccataṁ / paccantaṁ paccassu / paccavho pacce / paccāmase
        • paccatu / paccantu paccāhi, pacca / paccatha paccāmi / paccāma
    • sattamī
      • kattuvācaka
        • paceyya / paceyyuṁ paceyyāsi / paceyyātha paceyyāmi / paceyyāma
        • pacetha / paceraṁ pacetho / paceyyāvho paceyyaṁ / paceyyāmhe
      • kammavācaka
        • paccetha / pacceraṁ paccetho / pacceyyāvho pacceyyaṁ / pacceyyāmhe
        • pacceyya / pacceyyuṁ pacceyyāsi / pacceyyātha pacceyyāmi / pacceyyāma
    • ajjatanī
      • kattuvācaka
        • (a)pacī, (a)paci / (a)pacuṁ, (a)paciṁsu (a)paco, (a)paci / (a)pacittha (a)paciṁ / (a)pacimhā
        • (a)pacā / (a)pacū (a)pacise / (a)pacivhaṁ (a)pacaṁ / (a)pacimhe
      • kammavācaka
        • (a)paccā / (a)paccū (a)paccise / (a)paccivhaṁ (a)paccam / (a)paccimhe
        • (a)paccī, (a)pacci / (a)paccuṁ, (a)pacciṁsu (a)pacco, (a)pacci / (a)paccittha (a)pacciṁ / (a)paccimhā
  • 5. Samāsa (Only from samāsa revision lesson)
    • i. Describe kammadhāraya samāsa with an example.
      • the compound that holds two names for the same object of reference
      • kammadhāraya samāsa has 2 main features
        • the words are tulyādhikaraṇa pada (words in apposition: they refer to the same thing)
        • the meaning of the 2nd word is more prominent
      • paṇdito puriso ⇒ paṇḍitapuriso (wise man)
    • ii. Describe digu samāsa with an example.
      • note: it is the same as kammadhārayasamāsa but the has a cardinal number as the first noun and is written in neuter singular (if samāhāradigu) or in any gender and number (if asamāhāradigu)
      • tayo lokā ⇒ tilokaṁ
      • catasso disā ⇒ catuddisā
    • iii. Describe tappurisa samāsa with an example.
      • tappurisa samāsa is
        • the resultant noun from the act of compounding two words with different vibhattis
        • in which the first word is in any of the cases other than nominative case
        • and the second word is prominent in meaning
        • each noun refers to a different object, hence they are not tulyādhikaraṇa but bhinnādhikaraṇa
        • it is of 6 kinds as dutiyā-, tatiyā-, catutthī-, pañcamī-, chaṭṭhī- and sattamī-tappurisa samāsa
        • example: sukhaṃ (acc.) patto (nom.) ⇒ sukha + patta ⇒ sukhappatta (one who has attained happiness)
    • iv. Describe dvanda samāsa with an example.
      • 3 characteristics of dvandasamāsa
        • independent: nouns are not visesana and visesya, they are independent nouns
        • ca: the indeclinable “ca” collects the two nouns
        • equal prominence: in the final compound both words are equally prominent in their meaning
        • declension:
          • if samāhāradvanda it is declined in the neuter gender, nominative case, singular (cakkhusotaṁ)
          • if itarītarayogadvanda, in the gender of the last noun, nominative case, plural (sometimes singular) (sāriputtamoggallānā)
          • samuccaya
            • the grammatical act of collecting two or more nouns / verbs together, normally performed by the indeclinable 'ca': sāriputto ca moggallāno ca
          • samuccayattha
            • the meaning of the indeclinable “ca”; literally this means that the indeclinable “ca” performs the act of collecting the two nouns
        • example:
          • samāhāradvanda
            • cakkhuñca sotañca ⇒ cakkhusotaṁ
          • itarītarayogadvanda
            • sāriputto ca moggallāno ca ⇒ sāriputtamoggallānā
    • v. Describe bahubbīhi samāsa with an example.
      • main characteristics of bahubbīhisamāsa
        • aññapada: they are compounded in the meanings of the pronouns "ya”, “ta”, “eta” and “ima”, called aññapada
        • aññapadattha: the final samāsa refers to the noun that is referred to by the aññapada
        • aññapadattha's gender and number: the gender and number of the final compound is the same as the aññapadattha's
        • example:
          • āgatā samaṇā yaṃ so āgatasamaṇo (saṅghārāmo) (the place where recluses have arrived is called “āgatasamaṇa”; that is the “saṅghārāma”)
    • vi. Describe avyayībhāva samāsa with an example.
      • main characteristics
        • avyaya: a samāsa that involves the combination of nouns with indeclinables or prefixes (avyaya)
        • upasagganipātapubbaka (I): the meaning of the avyaya is more prominent (pubbaka) over the noun
        • upasagganipātapubbaka (II): the avyaya is placed before (pubbaka) the noun in the final compound
        • nt. nom.: the final compound is declined in neuter gender, nominative case, singular or plural
        • example
          • pāsādassa heṭṭhā ⇒ heṭṭhāpāsādaṁ (below the palace)
          • nagarassa samīpaṁ ⇒ upanagaraṁ (proximity of the city)
    • vii. Name the type of samāsa under which the following samāsa nouns are formed.
      • Catuddisaṃ
        • digusamāsa (samāhāradigu)
        • catasso disā catuddisaṁ (four directions)
      • sāriputtamoggallānā
        • dvandasamāsa (itarītarayogadvanda)
        • sāriputto ca moggallāno ca
      • methunāpeto
        • tappurisasamāsa (pañcamītappurisasamāsa)
        • methunā apeto methunāpeto (one who has departed from sex)
      • chinnahattho puriso
        • bahubbīhisamāsa (chaṭṭhībahubbīhi)
        • chinnā hatthā assāti chinnahattho (whose hands have been cut off)
      • upanagaraṃ
        • avyayībhāvasamāsa
        • nagarassa samīpaṁ upanagaraṁ (the vicinity of the city)
  • 6. Taddhita
    • i. Describe apacca taddhita with an example.
      • nouns formed by adding one of the 4 suffixes with the meaning 'the offspring of' to it vasudevassa apaccaṁ vāsudevo (vasudeva + ṇa)
      • ṇa,
      • ṇāyana / ṇana,
      • ṇeyya,
      • ṇera
    • ii. Describe aneka&ha taddhita with an example.
      • what is anekatthataddhita? secondary derivatives constructed by adding an anekatthataddhitapaccaya which has several meanings to a noun
      • visesataddhita
      • visesena pāpo (evil one) — pāpataro, pāpatamo (one who is more / the most evil) (pāpa + tara)
      • ṇa
      • ṇeyya
      • ṇika
      • ima
      • iya
      • ya
      • maya
      • tara
      • tama
    • iii. Describe assa&hi taddhita with an example.
      • assatthitaddhita are secondary derivatives that are constructed by adding to nouns suffixes that denote the sense of taṃ assa atthi (he possesses / has it) as well as occasional additional meanings such as 'abundance' (kesavo), or 'disgrace' and the most common of them are -vantu, -mantu, -ī and -ṇa
      • guṇa + vantu ⇒ guṇavā
      • guṇo assa atthīti guṇavā (one who has wholesome virtues)
      • -vantu: used for any stems ending in 'a' or 'ā'
      • -mantu: used for stems endings in 'i', 'ī', 'u', 'ū' and 'o' (there are no stems ending in 'e')
      • -imantu
      • -vī
      • -va
      • -sī
      • -sa
      • -āla
      • -ila
      • -ika and -ī
      • -ra
      • -ṇa
    • iv. Describe saṅkhyā taddhita with an example.
      • saṅkhyātaddhita are secondary derivatives constructed by adding to a noun suffixes that are related to numbers a group of them are pūraṇataddhitas which are used to form ordinal numbers pūraṇataddhitapaccaya: tiya tha ma ṭha ī (11-18) dvinnaṁ pūraṇo dutiyo (second) (dvi + tiya)
    • v. Describe avyaya taddhita with an example.
      • abyayataddhitas are secondary derivatives constructed by adding to a noun suffixes that make it act as indeclinables (abyaya) dvīsu vāresu dvikkhattuṁ (two times) (dvi + kkhattuṁ)
      • some of them are vibhattipaccayantapada which are abyayataddhitas that end with vibhattipaccayas which are suffixes that express the meaning of nominal cases such as -to
      • gāmato (from the village)
      • abyayataddhitapaccayas:
        • kkhattuṁ
        • dhā
        • thā
        • thaṁ
        • (vi.pa.pada)
        • to
        • tra
        • tha
        • dhi
        • hiṁ
        • haṁ
        • va
        • dha
        • dā
        • dācanaṁ
        • dāni
    • vi. Describe bhāva taddhita with an example.
      • taddhita nouns that are made with suffixes with the meaning "its nature (bhāva)"
      • bhāvataddhitapaccayas:
        • tā
        • tta
        • ttana
        • ṇa
        • ṇeyya
        • ṇya
      • sabbaññuno bhāvo sabbaññutā (the nature of omniscience)
    • vii. Describe sva&ha taddhita with an example.
      • svatthataddhitas (sa +attha), also called sakatthataddhitas (saka + attha) are secondary derivatives do not convey any new meaning, but simply the same meaning of the noun to which the suffix was added
      • -tā
      • -ma
      • -maya
      • -ṇya
      • -ṇika
      • devoyeva devatā (deity) (deva + tā)
    • viii. Dissect the noun and suffix of the following taddhita nouns and write the meanings eloborating the meaning of the suffix.
      • i. Bāladevo
        • baladevassa apaccaṁ bāladevo (Baladeva's offspring)
        • baladeva + ṇa (apaccataddhita)
      • kāyikaṃ
        • kāyena kataṁ kāyikaṁ (done with the body)
        • kāya + ṇika (anekatthataddhita - kataṁtaddhita)
      • nāgaro
        • nagare jāto nāgaro (something which arose / someone who was born in the city)
        • nagara + ṇa (anekatthataddhita - jātataddhita)
      • dakkhiṇeyyo
        • dakkhiṇaṁ arahatīti dakkhiṇeyyo (one who deserves the offering)
        • dakkhiṇa + ṇeyya (anekatthataddhita - arahatitaddhita)
      • pacchimo
        • pacchā jāto pacchimo (that which was born / arose later)
        • pacchā + ima (anekatthataddhita - jātataddhita)
      • thaññaṃ
        • thanato jātaṁ thaññaṁ (that which arose from the breast)
        • thana + ya (anekatthataddhita - jātataddhita)
      • rajatamayaṃ
        • rajatena pakataṁ rajatamayaṁ (that which is made of silver)
        • rajata + maya (anekatthataddhita - pakatataddhita)
      • pāpataro
        • visesena pāpo pāpataro (one who is more evil)
        • pāpa + tara (anekatthataddhita - visesataddhita)
      • guṇavā
        • guṇo assa atthīti guṇavā (one who has virtues)
        • guṇa + vantu (assatthitaddhita)
      • tatiyo
        • tiṇṇaṁ pūraṇo tatiyo (the third)
        • ti + tiya ⇒ ta + tiya ⇒ tatiya (saṅkhyātaddhita - pūraṇataddhita)
      • dvidhā
        • dvīhi vibhāgehi dvidhā (in two divisions / ways)
        • dvi + dhā (abyayataddhita)
      • ālasyaṃ
        • alasassa bhāvo ālasyaṁ (laziness)
        • alasa + ṇya (bhāvataddhita)
      • devatā
        • devoyeva devatā (deity)
        • deva + tā (sakatthataddhita)
  • 7. Kitaka
    • i. What is ‘kitaka nāma’? Describe with an example.
      • kitaka nāma are the nouns formed by adding a kitaka suffix to a root (pac + anta ⇒ pacanta ⇒ one who is cooking)
    • ii. What are ‘Sādhana’ Describe with an example.
      • sādhana are the meanings bore by kitaka suffixes; meanings that complete an action (kiriyaṁ sādheti); they can be of 7 types
        • (1). Kattu sādhana (main one): har + māna ⇒ haramāna (one who is carrying)
        • (2). Kamma sādhana: the object completes the action in many cases
        • (3). Karaṇa sādhana: for many actions there must be an instrument
        • (4). Sampadāna sādhana: for many actions there must be a receiver
        • (5). Apādāna sādhana
        • (6). Adhikaraṇa sādhana
        • (7). Bhāva sādhana: merely the meaning of the action itself (bhāva nāma kiriyā)
    • iii. Dissect the root and suffix of the following kitaka nouns and write the meanings eloborating the meaning of the suffix
      • √lubh + ṇa = lobho – the reality that attaches (kattusādhana)
      • √kar + tu = kattā – one who does; subject / agent of a action (kattusādhana)
      • √sās + ratthu = satthā – one who admonishes; teacher (kattusādhana)
      • √dhar + ramma = dha + amma ⇒ dhammo (that which holds others without letting them fall into woeful states) (kattusādhana)
      • vi + √ñā + yu = vi + ñā + ana ⇒ viññāṇaṃ (the reality which knows) (kattusādhana)
      • √ji + ina = jino (one who defeated the akusalas) (kattusādhana)
      • ā + √gam + tuka = āgantuko (one who comes / visitor) (kattusādhana)
      • √gam + anta = gacchanto (one who is going)(kattusādhana)
      • √sam + tha = samatho (the reality that appeases defilements) (kattusādhana)
      • √kar + tvā = katvā (having done) (kattu and bhāva sādhana as gerunds (pubba kiriyā))
      • √pac + tabba - pacitabbo – thing that is cooked (kammasādhana)
      • √kar + ta = kataṃ - thing that was done (kamma sādhana)
      • √pad + ṇa = pādo – thing that is instrumental for going / moving; leg (karaṇa sādhana)
      • (vi) √har + ṇa = vihāro – place one lives (adhikaraṇa sādhana)
      • √su + ti = suti – hearing (bhāva sādhana)
      • √dā + yu = dānaṃ - reality that in instrumental in giving that is to say dāna cetanā (volition in giving) (karaṇa sādhana)
  • 8. Kāraka
    • i. Why are some meanings of nominal cases called as ‘kāraka’?
      • Some of the meanings conveyed by nominal case endings are directly involved in producing the action. They are also called kāraka since they produce the action – “Kriyaṃ karoti abhinipphādetīti kārako”
    • ii. List down the six kāraka meanings.
      • (1). Kattu attha
      • (2). Kamma attha
      • (3). Karaṇa attha
      • (4). Sampadāna attha
      • (5). Apadāna attha
      • (6). Adhikaraṇa attha
    • iii. Give two examples for akāraka meanings.
      • liṅga attha and sāmi attha
    • iv. Describe a meaning of Nominative case with an example.
      • every noun is a liṅga and its meaning is called liṅgattha when a word merely conveys the meaning of a liṅga without referring to special meanings such as kattu, kamma and so on, the nominative case is added to it 'puriso gacchati' puriso is the subject expressed by the verb, therefore there is no need for an additional nominal case ending to 'purisa' to show that it is the subject so only the nominative case is used in the meaning of liṅgattha
    • v. Describe ‘accanta saṃyoga’ meaning of accusatve case with an example.
      • The term accanta saṃyoga means “being mixed or involved without any gap or interval If something exists, if some action happens or if some quality exists throughout a certain duration of time without any interval or throughout a certain distance without any gap, that happening, or existence is called accanta saṃyoga. When this meaning is to be expressed, accusative cases is added to the noun that indicates the duration of time or the distance.
      • Kāla Accanta Saṃyoga
        • Bhagavā sattāhaṃ ekapallaṅkena nisīdati.
        • In the above example sentence, the Blessed One sat in the crossed-leg posture for one week. But as he sat in that posture continuously without changing his posture, the time period throughout which he sat is written in accusative case. Therefore, instead of writing as “Bhagavā sattāhe ekapallaṅkena nisīdi” the word that indicates the duration of time is written in accusative case – “Bhagavā sattāhaṃ ekapallaṅkena nisīdi”
      • Addhā Accanta Saṃyoga
        • Addhā means “distance.”
        • Yojanaṃ dhāvati.
        • According to the above sentence, the act of running has happened throughout the entire yojana. Therefore, the word yojana is written in accusative case
    • vi. “antarā ca rājagahaṃ antarā ca nālandaṃ addhānamaggappaṭipanno hoti” In this sentence, in which meaning is accusative case used in rājagahaṃ and nālandaṃ?
      • Accusative Case in Chaṭṭhi Vibhatti
        • He is going (He has started a journey) on the long road between the cities of Rājagaha and Nālanda. In this sentence, Rājagaha and Nālanda should have been written in genitive case. But due to the influence of “antarā” both rājagaha and nālandā are written in accusative case.
    • vii. Describe any three meanings of instrumental case with examples.
      • Karaṇattha
        • We have already studied the meaning of karaṇattha (meaning of instrument) and the tatiyā vibhatti (instrumental case) which is used to indicate that meaning. See how the instrumental case is used in the meaning of karaṇa.
        • Kassako dāttena vīhiṃ lunāti.
        • Puriso cakkhunā candaṃ passati.
      • Kattvattha
        • In passive voice sentences, the subject is written in instrumental case.
        • Purisena odano paccate
      • Hetvattha
        • The reason for the happening of something is called “hetu.” Hetu is indicated by the instrumental case.
          • Kammunā vasalo hoti. – One becomes an outcast due to (his or her) action.
          • Na jaccā vasalo hoti. – One does not become an outcast due to birth.
          • Dānena bhogavā – One becomes wealthy due to offering (charity)
    • viii. “namo tassa bhagavato arahato” Why dative case is used in “tassa bhagavato arahato” here?
      • (7). When a noun is used together with indeclinables such as “namo, sotthi, svāgataṃ” it must be written in dative case.
        • Namo tassa bhagavato arahato sammā sambuddhassa
        • Sotthi te hotu sabbadā
        • Svāgataṃ te mahārāja
    • ix. Describe two meanings of abla;ve case with examples.
      • Pañcamī vibhatti is used in the meaning of apādāna.
        • Gāmā apenti munayo.
        • In the above example, the “village (gāmā)” is the apādāna since sages depart from the village. As in the case of sampadāna, apādāna too covers various kinds of meanings. We shall learn them in detail at a later stage
      • Hetvattha/Kāraṇattha
        • Sometimes, the cause (hetu or kāraṇa) of some happening is written in pañcamī vibhatti.
          • Avijjāpaccayā saṅkhārā (sambhavanti) – Saṅkhāras arise due to the cause called avijjā (ignorance).
    • x. “pupphassa buddhaṃ yajati” In which meaning is genitive case used in pupphassa?
      • (1). Sometimes, chaṭṭhi vibhatti is used in the karaṇattha (instrumental meaning).
        • Pupphassa buddhaṃ yajati = Pupphena buddhaṃ yajati.
    • xi. Describe any three meanings of loca;ve case with examples.
      • Sattamī vibhatti is used in the meaning of ādhāra.
        • Sakuṇo rukkhe nisīdati.
      • Niddhāraṇa
        • Sattamī - "Amhesu yo paṭhamaṁ amataṁ adhigacchati, so itarassa ārocetū"
      • Bhāvalakkhaṇa
        • Sattamī - rukkhe patante sakuṇā palāyanti