Kaccāyana dhātu mañjūsā
Kaccāyana's Compendium of Roots
Namo tassa bhagavato arahato sammāsambuddhassa
Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.
Nirutti nikarā’pāra-pāravāra’ntagaṃ muniṃ,Vanditvā dhātumañjūsaṃ-brūmi pāvacanañjasaṃ.
Having paid homage to the sage who has reached the farther shore of the boundless ocean of grammatical analysis, I shall declare the Dhātumañjūsā, the direct path of the teachings.
Sogatāgama mā’gamma-taṃ taṃvyākaraṇāni ca,Pāṭhe cā’paṭhitāpe’ttha dhātvatthā ca pavuccare.
Having relied upon the scriptures of the Sugata and their various grammatical treatises, the meanings of the verbal roots are declared herein, from texts both read and even those unread.
Chanda’hānitthamo’kāraṃ-dhātvantānaṃ siyākva ci, yūnaṃ dīgho ca dhātumhā-pubbama’tthapadaṃ api.
The final vowel of roots such as chanda, hāni, ittha, amu, and okāra may sometimes be altered; and the 'yu' affixes may be lengthened, as may the word 'attha' preceding the root.
1.
1.
Bhū sattāyaṃ paca pāke gamusappa gatimhi (ca);
Siloka (dhātu) saṅghāte saki saṅkāya (vattate;
).
The root 'bhū' is in the sense of existence; 'paca' in ripening; 'gamu' and 'sappa' in going; the root 'siloka' in collection; and 'saki' occurs in the sense of doubt.
2.
2.
(Atho) kuka-vakā’dāne ke sadde aki lakkhaṇe;
Ku sadde kucchite ṭaṅka dhāraṇe maki maṇḍane.
Then, 'kuka' and 'vaka' are in the sense of taking; 'ke' in sound; 'aki' in characteristic; 'ku' in sound and disparagement; 'ṭaṅka' in holding; 'maki' in ornamentation.
3.
3.
Vaki koṭillayātrāsu sakka-ṭīkadvayaṃ gate;
Kaki lolattane yāte takī (idha) gatādisu.
'Vaki' is in the sense of crookedness and going; 'sakka' in going; 'kaki' in fickleness and going; 'takī' (here) in going and so forth.
4. Vava, lokanavittisu cakkhavutimhi (tu) rukkha (ca) khe thirahiṃsakhaṇe niya, mo’panayiṭṭhi vatādisa muṇḍisu dikkha (’tha) kakkha-kakhā hasane tura, hiṃsanavuddhigatīsu (hi) dakkha’danamhi (tu) jakkha (ca) bhakkha (matā) ana, jāladukhesu (tu) dikkha (ca) dukkha (ca) ikkha disa’ṅka na ko’kha suse.
4. 'Vava' is in the sense of seeing and knowing; 'cakkh' in speaking; 'rukkha' and 'kha' in steadfastness, violence, and digging; 'niya' in leading; 'mo' in removing; 'iṭṭhi' in desiring; 'vat' in pointing out; 'muṇḍ' in shaving; 'dikkh' in consecrating; then 'kakkha' and 'kakhā' in laughing; 'tura' in violence, growth, and going; 'dakkha' in giving; 'jakkha' and 'bhakkha' are held to be in eating; 'ana' in breathing; 'dikkha' and 'dukkha' in ensnaring and causing pain; 'ikkha' in seeing; 'disa' in pointing out; 'aṅka' in marking; 'na' in binding; 'ko' in sound; 'kha' in space; 'sus' in drying.
5. [A] nikkha cumbane’(pi) sikkha vijju’pādu’ pāsānamhi rakkha guttivāraṇe (pi) uñchane (siyā’pi) bhikkha yāvaladdhya’laddhisū (pi) vakkha rosasaṃhatesu mokkha muttiyaṃ caje (pi) cikkha vācabodhanesu.
5. [A] 'Nikkha' is in the sense of kissing; 'sikkha' in acquiring knowledge; 'rakkha' in protecting and warding off; 'bhikkha' in gleaning, begging, obtaining, and not obtaining; 'vakkha' in anger and accumulation; 'mokkha' in liberation and abandoning; 'cikkha' in speech and informing.
[Ba] nakha makha rakha naṅkhāmaṅkharakkhī’khīlaṅkhā lakha vakha ikha iṅkhā uṅkha vaṅkhū’kha gatyaṃ vakhi makhi kakhi kaṅkhe khī khaye ukkha seke khu khutadhanisu (vutto) khe(’tha) khāde supe (ca.)
[Ba] The roots 'nakha', 'makha', 'rakha', 'naṅkha', 'maṅkha', 'rakkhī', 'īkha', 'īlaṅkha', 'lakha', 'vakha', 'ikha', 'iṅkha', 'uṅkha', 'vaṅkha', and 'ūkha' are in the sense of going; 'vakhi', 'makhi', and 'kakhi' are in the sense of doubt; 'khī' in decay; 'ukkha' in sprinkling; 'khu' is said to be in the sense of sneezing and sound; then 'khā' in eating, and 'supa' in sleeping.
6.
6.
Aggo (tu) gatikoṭille laga saṅge mage’sane;
Agī igī rigī ligī vagī gatya’tthadhātavo.
'Agga' is in the sense of going and crookedness; 'laga' in attachment; 'mag' in seeking; 'agī', 'igī', 'rigī', 'ligī', and 'vagī' are verbal roots in the sense of going.
7.
7.
Silāgha katthane jaggha hasane aggha agghane;
Sighī āghāyane (hoti) laghi sosagatīsu (ca;
).
'Silāgha' is in the sense of praising; 'jaggha' in laughing; 'aggha' in pricing; 'sighī' is in smelling; 'laghi' in drying and going.
8.
8.
Vaca byattavace yāca yācane ruca dittiyaṃ;
Suca soke kuca sadde (atho) vica vivecane.
'Vaca' is in the sense of clear speech; 'yāca' in requesting; 'ruca' in shining; 'suca' in sorrow; 'kuca' in sound; and 'vica' in discerning.
9.
9.
Añca pūjāgate vañca gamane kiñcā’vamaddane;
Luñcā’panayane nacca naccane maca rocane.
'Añca' is in the sense of worship and going; 'vañca' in going; 'kiñca' in crushing; 'luñca' in removing; 'nacca' in dancing; 'maca' in liking.
10.
10.
Accā’ccane cu vacane saco (tu) samavāyane;
Paca yāte kaci-vacca dittiyaṃ maci dhāraṇe.
'Acca' is in the sense of worship; 'cu' in speech; 'sac' is in concord; 'paca' in going; 'kaci' and 'vacca' in shining; 'maci' in holding.
11.
11.
Puccha sampucchane muccha mohasmiṃ lañcha lakkhaṇe;
Añchā’yāme (bhave) puñcha puñchane uñcha uñchane.
'Puccha' is in the sense of questioning; 'muccha' in delusion; 'lañcha' in marking; 'añcha' is in stretching; 'puñcha' in wiping; 'uñcha' in gleaning.
12.
12.
Taccho tanukiraye piñcha piñchane rāja dittiyaṃ;
Vajā’jagamane rañja rāge bhañjā’vamaddane.
'Taccha' is in the sense of thinning and cutting; 'piñcha' in carding; 'rāja' in shining; 'vaja' in going; 'rañja' in coloring; 'bhañja' in crushing.
13.
13.
Añju byattigatīkanti makkhaṇesve’ja kampane;
Bhaja saṃsevane sañja saṅge (tu) iñja kampane.
'Añju' is in the sense of clear going, beauty, and anointing; 'eja' in trembling; 'bhaja' in serving; 'sañja' is in attachment; 'iñja' in trembling.
14.
14.
Yaja devaccane dānasaṅgatīkaraṇesu (ca);
Tijakkhamanisānesu dāne(’pi) caja hāniyaṃ.
'Yaja' is in the sense of worshipping gods, giving, and associating; 'tija' in patience, sharpening, and giving; 'caja' in abandoning.
15.
15.
Sajā’liṅgana vissajja nimmāṇe mujja mujjane;
Majja saṃsuddhiyaṃ lajja lajjane tajja tajjane.
'Saja' is in the sense of embracing; 'vissajja' in creating; 'mujja' in sinking; 'majja' in purifying; 'lajja' in being ashamed; 'tajja' in threatening.
16.
16.
Ajja-sajjā’jjane sajja nimmāṇe gajja saddane;
Guja-kuja dvayaṃ sadde akhyatte khajja bhakkhaṇe.
'Ajja' and 'sajja' are in the sense of acquiring; 'sajja' in creating; 'gajja' in sounding; 'guja' and 'kuja' are both in indistinct sound; 'khajja' in eating.
17.
17.
Bhajja pāke viji bhayacalane vīja vījane;
Khajī gamanavekalle jī jaye ju jave (siyā;
).
'Bhajja' is in the sense of roasting; 'viji' in fear and trembling; 'vīja' in fanning; 'khajī' in difficulty of going; 'jī' in conquering; 'ju' may be in the sense of speed.
18.
18.
Jhe cintāyujjha ussagge gamane aṭa-paṭa dvayaṃ;
Naṭa nacce raṭa paribhāsane vaṭa veṭhane.
'Jhe' is in the sense of thinking; 'ujjha' in abandoning; 'aṭa' and 'paṭa' are both in going; 'naṭa' in dancing; 'raṭa' in speaking; 'vaṭa' in wrapping.
19.
19.
Vaṭṭa āvattane vaṇṭa vaṇṭatthe kaṭa maddane;
Phuṭo visaraṇādīsu kaṭa saṃvaraṇe gate.
'Vaṭṭa' is in the sense of revolving; 'vaṇṭa' in dividing; 'kaṭa' in crushing; 'phuṭa' in spreading and so forth; 'kaṭa' in covering and going.
20.
20.
Ghuṭa ghose patighāte viṭa’kkose (ca) pesane;
Bhaṭa bhatyaṃ kuṭa-koṭṭacchedane luṭa loṭane.
'Ghuṭa' is in the sense of sounding and striking; 'viṭa' in reviling and sending; 'bhaṭa' in nourishing; 'kuṭa' and 'koṭṭa' in cutting; 'luṭa' in rolling.
21.
21.
Jaṭa-jhaṭa-piṭa saṅghāte ciṭu’ttāse ghaṭī’hane;
Ghaṭi saṅghaṭṭane taṭṭa cchedane muṭa maddane.
'Jaṭa', 'jhaṭa', and 'piṭa' are in the sense of collection; 'ciṭu' in frightening; 'ghaṭi' in striving; 'ghaṭi' in colliding; 'taṭṭa' in cutting; 'muṭa' in crushing.
22.
22.
Paṭha byattavace heṭha bādhāyaṃ veṭha veṭhane;
Suṭhī-kuṭhī dvayaṃ sose pīṭha hiṃsanadhāraṇe.
'Paṭha' is in the sense of clear speech; 'heṭha' in hindering; 'veṭha' in wrapping; 'suṭhī' and 'kuṭhī' are both in drying; 'pīṭha' in harming and holding.
23.
23.
Kaṭha sosanapākesu vaṭha thulattane (bhave);
Kaṭhi sose ruṭha-luṭho’paghāte saṭha ketave.
'Kaṭha' is in the sense of drying and cooking; 'vaṭha' is in stoutness; 'kaṭhi' in drying; 'ruṭha' and 'luṭha' in striking; 'saṭha' in deceit.
24.
24.
(Siyā haṭha balakkāre kaḍibhede kaḍicchide;
Maṇḍa vibhūsane caṇḍa caṇḍikke bhaḍi bhaṅḍane.
'Haṭha' may be in the sense of force; 'kaḍi' in breaking and cutting; 'maṇḍa' in decorating; 'caṇḍa' in fierceness; 'bhaḍi' in quarreling.
25.
25.
Paḍi uppaṇḍane liṅgavekalle muḍi khaṇḍane,Gaḍi vatte’kadesamhi gaḍi sannivaye(’pica;
);
'Paḍi' is in provoking and gender defect; 'muḍi' in breaking; 'gaḍi' in a part of a circle, and also in gathering.
26.
26.
Raḍi-eraḍi hiṃsāyaṃ piḍi saṅghātaādisu,Kuḍi dāhe paḍi gate hiḍi āhiṇḍane (siyā;
);
'Raḍi' and 'eraḍi' are in harming; 'piḍi' in collecting and so forth; 'kuḍi' in burning; 'paḍi' in going; 'hiḍi' may be in wandering.
27.
27.
Karaṇḍa bhājana’tthamhi (atho) laḍi jigucchane,(Vattate) meḍikoṭille saḍi gumbatthamīraṇe;
'Karaṇḍa' is in the sense of a container; 'laḍi' in loathing; 'meḍi' in crookedness; 'saḍi' in the sense of a thicket and moving.
28.
28.
(Atho’pi) aḍi aṇḍatthe (dissate) tuḍi toḍane,Vaḍḍha saṃvaḍḍhane kaḍḍha kaḍḍhaṇe bhaṇa bhāsane;
Also, 'aḍi' appears in the sense of an egg; 'tuḍi' in breaking; 'vaḍḍha' in increasing; 'kaḍḍha' in dragging; 'bhaṇa' in speaking.
29.
29.
Soṇa vaṇṇe guṇa’bhyāse iṇa-pheṇa dvayaṃ gate,Paṇa vohārathomesu (vattate) kaṇa milane;
'Soṇa' is in color; 'guṇa' in practice; 'iṇa' and 'pheṇa' are both in going; 'paṇa' occurs in trade and praise; 'kaṇa' in meeting.
30.
30.
Aṇa-raṇa-kaṇa-muṇa-kvaṇa-kuṇa sadde,Yata patiyatane juta dittimhi;
Ata-pata gamane cita saññāṇe,Kita vāsā’do vatu vattumhi.
'Aṇa', 'raṇa', 'kaṇa', 'muṇa', 'kvaṇa', and 'kuṇa' are in sound; 'yata' in striving; 'juta' in shining; 'ata' and 'pata' in going; 'cita' in knowing; 'kita' in dwelling and so forth; 'vatu' in speaking.
31.
31.
(Bhave) kattha silāghāyaṃ matha-mattha viloḷane,Nātha yācanasantāpa isserā’siṃsanesu (ca;
)
'Kattha' is in praising; 'matha' and 'mattha' in churning; 'nātha' in requesting, affliction, lordship, and aspiring.
32.
32.
Putha (ce) puthu vitthāre byatha bhīticalesu (ca),Gotthu vaṃse patha-pantha gate nanda samiddhiyaṃ;
'Putha' and 'puthu' are in spreading; 'byatha' in fear and trembling; 'gotthu' in lineage; 'patha' and 'pantha' in going; 'nanda' in prosperity.
33.
33.
Vandā’bhivādathomesu gada byattavace’(pica),(Atho) ninda garahāyaṃ khadi pakkhandanādisu;
'Vanda' is in salutation and praise; 'gada' also in clear speech; 'ninda' in blaming; 'khadi' in attacking and so forth.
34.
34.
Edī (tu) kiñcicalena cadi kantihiḷādane,Kilidī paridevādo udissavakiledane;
'Edī' is in slight movement; 'cadi' in shining and delighting; 'kilidī' in lamenting and so forth, in pointing out, and in defiling.
35.
35.
Idī (tu) paramissariye adiandu (ca) bandhane,Bhaganda sevane (hoti) bhadda kalyāṇakammani;
'Idī' is in supreme power; 'adi' in oppression and bondage; 'bhaganda' is in indulgence; 'bhadda' in good deeds.
36.
36.
Sida siṅgārapākesu sadduharitasosane,Madi balye muda-madā santose madda maddane;
'Sida' is in adornment and ripening; 'sada' in removing and drying up; 'madi' in foolishness; 'muda' and 'madā' in satisfaction; 'madda' in crushing.
37.
37.
Sandu passavanādīsu kanda’vhāne (ca’) rodane,Vida lābhe dada dāne rudi assuvimocane;
'Sandu' is in flowing and so forth; 'kanda' in calling and weeping; 'vida' in gain; 'dada' in giving; 'rudi' in shedding tears.
38.
38.
Sado visaraṇā’dānagamane (cā’)vasādane,Hiḷāda (tu) sukhe sūdakkharaṇe rada vilekhaṇe;
'Sada' is in scattering, taking, going, and depression; 'hiḷāda' in happiness; 'sūda' in flowing; 'rada' in scratching.
39.
39.
Sāda assādanādīsu gada byattavace’(pica),Nada abyattasadde (tu) radā’dā-khāda-bhakkhaṇe;
'Sāda' is in tasting and so forth; 'gada' also in clear speech; 'nada' in indistinct sound; 'rada' in taking, eating, and consuming.
40.
40.
Adda yācanayātrādisva (tho) mida sinehane,(Siyā) khuda jigacchāyaṃ daḷidda duggaccaṃ (hi tu;
)
'Adda' is in begging, journeying, and so forth; 'mida' in affection; 'khuda' may be in hunger; 'daḷidda' in distress.
41.
41.
Dā dave du gatīvuddhayaṃ dā dāne vida jānane,Tadi ālasiye bādha bādhāyaṃ gudha kīḷane;
'Dā' is in purifying; 'du' in going and increasing; 'dā' in giving; 'vida' in knowing; 'tadi' in laziness; 'bādha' in hindering; 'gudha' in playing.
42.
42.
(Atho) gādha patiṭṭhāyaṃ vuṭhu-edha (ca) vuddhiyaṃ,Dhā (hoti) dhāraṇe (ceva) cintāyaṃ budha bodhane;
Then, 'gādha' is in firm foundation; 'vuṭhu' and 'edha' in growth; 'dhā' is in holding and in thought; 'budha' in awakening.
43.
43.
Sidhu gatimhi yudha sampahāre vidha vedhane,Rādha hiṃsāyasaṃrādhe badha-bandha (ca) bandhane;
'Sidhu' is in going; 'yudha' in striking; 'vidha' in piercing; 'rādha' in violence and accomplishment; 'badha' and 'bandha' in binding.
44.
44.
Sidha-sādha (ca) siddhimhi dhe pāne indha dittiyaṃ,Māna pūjāya vana-sana sambhave ana pāṇane;
Kana dittigatīkantyaṃ khana-khanva’vadāraṇe.
'Sidha' and 'sādha' are in accomplishment; 'dhe' in drinking; 'indha' in shining; 'māna' in honoring; 'vana' and 'sana' in arising; 'ana' in breathing; 'kana' in shining, going, and loveliness; 'khana' and 'khanva' in tearing apart.
45.
45.
Gupa gopanake gupa saṃvaraṇe tapa santāpe tapa issariye,Cupa mandagate tapuubbege rapa-lapa vākye sapa akkose;
'Gupa' is in guarding; 'gupa' in restraint; 'tapa' in heating; 'tapa' in lordliness; 'cupa' in slow going; 'tapu' in excitement; 'rapa' and 'lapa' in speech; 'sapa' in abuse.
46.
46.
Japa-jappa vace’byatte tappa santappane (siyā),Kapi kiñcicale kappa sāmatthe vepu kampane;
'Japa' and 'jappa' are in indistinct speech; 'tappa' may be in satisfying; 'kapi' in trembling slightly; 'kappa' in capability; 'vepu' in shaking.
47.
47.
Tappa santagatecchede takke hiṃsādisu’(ccate),Vapa bījavinikkhepe dhūpa santapane’(pi ca);
'Tappa' is in heating and cutting; 'takka' is said to be in violence and so forth; 'vapa' in sowing seeds; 'dhūpa' also in fumigation.
48.
48.
Capa sāntve pu pavane jhapa dāhe supo saye,Puppha vikasane (hoti) ramba’lambavasaṃsane;
'Capa' is in soothing; 'pu' in purifying; 'jhapa' in burning; 'supo' in sleeping; 'puppha' is in blooming; 'ramba' in hanging down and swaying.
49.
49.
Cumba vadanasaṃyoge kamba saṃvaraṇe (mato),Amba sadde (ca) assāde tāyane sabi maṇḍane;
'Cumba' is in the union of mouths; 'kamba' is intended in covering; 'amba' in sound, taste, and protecting; 'sabi' in adorning.
50.
50.
Gabba dappe’bba-sabbā’(pi) gamane pubba pūraṇe,Gumba’bbagumbane cabba adane ubba dhāraṇe;
'Gabba' is in pride; 'abba' and 'sabba' also in going; 'pubba' in filling; 'gumba' in swaying; 'cabba' in eating; 'ubba' in holding.
51.
51.
Labha lābhe jambha gattavināme subha sobhane,Bhī bhaye rabha rābhasse (cā)’rambhe khubha sañcale;
'Labha' is in gain; 'jambha' in body-bending; 'subha' in beauty; 'bhī' in fear; 'rabha' in rushing and beginning; 'khubha' in agitation.
52.
52.
Thambha-khambha patibandhe gabbha pāgabbhiye vadhe,Sumbha saṃsumbhane sambha vissāse yabha methune;
'Thambha' and 'khambha' are in obstruction; 'gabbha' in boldness and killing; 'sumbha' in crushing; 'sambha' in confidence; 'yabha' in sexual intercourse.
53.
53.
Dubha jīgiṃsane dabbha ganthane udrabhā’dane,Kamū (tu) padavikkhepe khamū (tu) sahaṇe (siyā;
)
'Dubha' is in the desire to harm; 'dabbha' in binding; 'udrabha' in eating; 'kamū' in stepping; 'khamū' may be in enduring.
54.
54.
Bhamu anavaṭṭhāne (ca) vamu uggiraṇādisu,Kilamu-klamū gelaññe ramu kīḷā’ya (mīrito;
)
'Bhamu' is in unsteadiness; 'vamu' in vomiting and so forth; 'kilamu' and 'klamū' in sickness; 'ramu' is said to be in playing.
55.
55.
Damo dame nama name (atho) sama parissame,Yamu uparame nāse ama yāte mu bandhane;
Dama is used in taming; nama, in bowing; then, sama, in exertion; yamu, in cessation and destruction; ama, in going; mu, in binding.
56.
56.
Dhamo pumo (ca) dhamane tama saṅkāvibhūsane,Dhuma-thīma (ca) saṅghāte tama sāntva’vasādiye;
Dhama and puma are used in blowing; tama, in doubt and in adorning; dhuma and thīma, in assembling; tama, in consoling and in dispiriting.
57.
57.
Ayo vayo paya-mayo nayo rayagatimhi (ca)Daya dānagatīrakkhā hiṃsādisu yu missane;
Aya, vaya, paya, maya, naya, and raya are used in the sense of motion; daya, in giving, going, protection, and harming, etc.; yu, in mixing.
Cāya sampūjane tāya santāne pāya vuddhiyaṃ,(Atho) usūya dosā’vikaraṇe sāya sāyane;
Cāya is used in veneration; tāya, in continuity; pāya, in growth; then, usūya, in envy and in revealing faults; sāya, in tasting.
58.
58.
Tara taraṇasmiṃ thara santharaṇe bhara bharaṇasmiṃ phara sampharaṇe,Sara gati cintā hiṃsā sadde phura calanādo hara haraṇasmiṃ;
Tara is used in crossing; thara, in spreading; bhara, in bearing; phara, in pervading; sara, in going, thinking, harming, and sounding; phura, in trembling and so forth; hara, in taking.
59.
59.
Ri santatismiṃ ri gate ru sadde khuracchidasmiṃ dhara dhāraṇamhi,Jara jīraṇatthe marapāṇacāge khara sekanāse ghara sevanamhi;
Ri is used in continuity; ri, in going; ru, in sound; khura, in cutting; dhara, in holding; jara, in the sense of decaying; mara, in abandoning life; khara, in sprinkling and destroying; ghara, in serving.
60.
60.
Garo nigareṇa seke dara ḍāhe vidāraṇe,Cara gatibhakkhaṇesu vara saṃvaraṇādisu;
Gara is used in swallowing and sprinkling; dara, in burning and splitting; cara, in going and eating; vara, in choosing, restraining, and so forth.
61.
61.
Caracchede aranāse gate (ca) pūra pūraṇe,Kura kkose nara naye jāgara supinakkhaye;
Cara is used in cutting; ara, in destroying and going; pūra, in filling; kura, in reviling; nara, in leading; jāgara, in the destruction of sleep.
62.
62.
Pīlu-palū-sala-hulā gatya’tthā cala kampane,Khala sañcalane phulla vikāse jala dittiyaṃ;
Pīlu, palū, sala, and hulā are used in the sense of movement; cala, in trembling; khala, in shaking; phulla, in blooming; jala, in shining.
63.
63.
Phala nipphattiyaṃ (hoti) dala dittividāraṇe,Dala duggatiyaṃ nīla vaṇṇe mīla nimīlane;
Phala is used in fruition; dala, in shining and splitting; dala, also in misfortune; nīla, in coloring; mīla, in closing the eyes.
64.
64.
Sila samādhimhi kīla bandhe gala-gilā’dane,Kūla āvaraṇe sūla rujāyaṃ balapāṇane;
Sila is used in concentration; kīla, in binding; gala and gilā, in eating; kūla, in covering; sūla, in pain; bala, in living.
65.
65.
Tala-mūla patiṭṭhāyaṃ vala-valla nivāraṇe,Palla ninne (ca) gamane mala-malla’vadhāraṇe;
Tala and mūla are used in establishing; vala and valla, in warding off; palla, in low ground and in going; mala and malla, in ascertaining.
66.
66.
(Vattate) khila kāṭhinne kalile ala-kala dvayaṃ,Vella sañcalane kalla sajjane alibandhane;
Khila is used in hardness; the pair ala and kala, in mixture; vella, in shaking; kalla, in readiness; ali, in binding.
67.
67.
Culla hāvakiraye thūlā’kassane cūla maddane,(Vattate) khala soceyyo pala rakkhagatesu(pi;
)
Culla is used in amorous gesture; thūla, in pulling; cūla, in crushing; khala, in purity; pala, in protection and in going.
68.
68.
Kela-khela-cela-pela-vela-sañcalanādisu,Ava rakkhaṇe jīva pāṇadhāraṇe (tu) plavo gate;
Kela, khela, cela, pela, and vela are used in shaking and so forth; ava, in protecting; jīva, in maintaining life; plava, in going.
69.
69.
Kaṇḍuvanamhi kaṇḍuvo saraṇe chedane dave,Davo (tu) davane devu devane sevu sevane;
Kaṇḍu is used in itching; sara, in going; chida, in cutting; dava, in running; devu, in playing; sevu, in serving.
70.
70.
Dhāva gamanavuddhimhi (paṭhito) dhovu dhovane;
Ve-vī dve tantusantāne ve-vu saṃvaraṇe (siyā)Hve avhāne keva seke dhuva yātrā thiresu (ca;
);
Dhāva is taught in the sense of going and growing; dhovu, in washing; the two roots ve and vī, in the continuity of thread; ve and vu, in restraining; hve, in calling; keva, in sprinkling; dhuva, in going and in steadfastness.
71.
71.
Asa gasa adane ghasa adanasmiṃ-isa pariyese isuicchāyaṃ,Sasu pāṇanagatihiṃsā’dya’tthe-masa āmasane musa sammose;
Asa and gasa are used in eating; ghasa, in eating; isa, in seeking; isu, in desiring; sasu, in the sense of breathing, going, harming, and so forth; masa, in touching; musa, in stealing.
72.
72.
Kusa akkose dusa appīte-tusa santose pusa posamhi,Rusa ālepe rusa hiṃsāyaṃ-masu macchere usu dāhe (’pi;
)
Kusa is used in reviling; dusa, in displeasure; tusa, in contentment; pusa, in nourishing; rusa, in smearing; rusa, also in harming; masu, in miserliness; usu, also in burning.
73.
73.
Hasa hasanasmiṃ ghusa saddasmiṃ-tasa ubbege trasa ubbege,Lasa kantya’tthe rasa assāde-(puna)bhasa bhasmikaraṇe(cā’pi;
)
Hasa is used in laughing; ghusa, in sounding; tasa, in trembling; trasa, in trembling; lasa, in the sense of shining; rasa, in tasting; and again, bhasa, in reducing to ashes.
74.
74.
Gavesa maggaṇe paṃsa nāsane disa pekkhaṇe,Sāsā’nusiṭṭhiyaṃ haṃsa pitiyaṃ pāsa bandhane;
Gavesa is used in seeking; paṃsa, in destroying; disa, in seeing; sāsa, in instructing; haṃsa, in delight; pāsa, in binding.
75.
75.
Saṃsa pasaṃsane issa issāyaṃ kassa kassane,Dhaṃsa padhaṃsane siṃsa icchāyaṃ ghaṃsa ghaṃsane;
Saṃsa is used in praising; issa, in jealousy; kassa, in ploughing; dhaṃsa, in destroying; siṃsa, in wishing; ghaṃsa, in rubbing.
76.
76.
Saṃsa-daṃsā (tu) ḍasane bhāsa vācāya dittiyaṃ,(Siyā) bhusa alaṅkāre (atho) āsū’pavesane;
Saṃsa and daṃsa are used in biting; bhāsa, in speaking and in shining; bhusa, in adornment; then, āsu, in entering.
77.
77.
Vasa kantinivāsesu vassasecanasaddane,Kisa sāṇe kasa gate kasa hiṃsāvilekhane;
Vasa is used in beauty and in dwelling; vassa, in sprinkling and in sounding; kisa, in thinning; kasa, in going; kasa, also in harming and in scratching.
78.
78.
Disā’tisajjanā’dīsu kāsa dittimhi sajjane,(Duve dhātu) khasa-jhasa hiṃsāyaṃ misa milane;
Disa is used in pointing out, excessive giving, and so forth; kāsa, in shining and in readiness; the two roots khasa and jhasa, in harming; misa, in mixing.
79.
79.
Su hiṃsākulasandhānayātrā’dīsu su passave,Su sadde su pasavane si saye (ca) si sevane;
Su is used in harming, joining, going, and so forth; su, in flowing; su, in sounding; su, in producing; si, in lying down; and si, in serving.
80.
80.
Maha pūjāyā’rahapūjāyaṃ-guha saṃvaraṇe liha assāde,Raha cāgasmiṃ muha mucchāyaṃ-maha sattāyaṃ bahu saṃkhyāne;
Maha is used in worship and in honoring the worthy; guha, in concealing; liha, in tasting; raha, in abandoning; muha, in delusion; maha, in existence; bahu, in counting.
81.
81.
Saha khame daha bhasmikaraṇe (ca) patiṭṭhāyaṃ,Ruha sañjanane ūha vitakke vaha pāpaṇe;
Saha is used in enduring; daha, in reducing to ashes and in establishing; ruha, in generating; ūha, in reasoning; vaha, in obtaining.
82.
82.
Duha’ppapūraṇe nāse diho upacaye (mato),Nindāyaṃ garaho īha ghaṭṭane miha sevane;
Duha is used in filling and destroying; diha is considered in the sense of accumulating; garaha, in blaming; īha, in striving; miha, in serving.
83.
83.
Gāha viloḷane brūha-baha-braha (ca) vuddhiyaṃ,Vhe saddamhi hasane hā cāge luḷa manthaneKīḷavihāramhi laḷa vilāse’(mesavuddhikā;
)
Gāha is used in stirring; brūha, baha, and braha, in growing; vhe, in sounding and in laughing; hā, in abandoning; luḷa, in churning; kīḷa, in playing; laḷa, in sporting.
Tudādayo avuddhikā
Tuda and the like are without vowel gradation.
84.
84.
Tuda byathāyaṃ (tu) nuda kkhepaṇe likha lekhaṇe,Kuca saṅkocane rica kkharaṇe khaca bandhane;
tuda: in tormenting; nuda: in dispelling; likha: in writing; kuca: in shrinking; rica: in emptying; khaca: in binding.
85.
85.
Uca sadde samavāye vijī bhayacalesu (ca),(Vattate) bhuja koṭille valañjo (tu) valañjane;
uca: in sounding, assembling; vijī: in fear, trembling; bhuja: in crookedness; valañja: in using, going.
86.
86.
Bhaja sevāputhakkāre ruja roge aṭā’ṭane,Kuṭacchede (ca) koṭille agā sajjhāyanā’disu;
bhaja: in serving, separating; ruja: in sickness; aṭa: in wandering; kuṭa: in cutting, crookedness; aga: in reciting, etc.
87.
87.
Puṇo subha kiraye vatta vattane cata yācane,Putha pāke pūtibhāve kuthasaṃklesane’(pi ca;
)
puṇa: in doing good; vatta: in turning; cata: in asking; putha: in cooking, decaying; kutha: in defiling.
88.
88.
(Ubho dhātu) putha-patha vitthāre vida jānane,Hada uccāra ussagge-cintāyaṃ mida hiṃsane;
putha/patha: in spreading; vida: in knowing; hada: in ejecting, abandoning; cinta: in thinking; mida: in harming.
89.
89.
Nandha vinandhane thīna-puna saṅghātavācino,Kapa acchādane vappa vāraṇe khipa peraṇe;
nandha: in binding; thīna/puna: in assembling, speaking; kapa: in covering; vappa: in obstructing; khipa: in impelling.
90.
90.
Supo saye chupo phasse (vattate) capa sāntvane,Nabha (dhātu) vihiṃsāyaṃ rumbha uppīḷanādisu;
supa: in sleeping; chupa: in touching; capa: in conciliating; nabha: in harming; rumbha: in oppressing, etc.
91.
91.
Sumbha saṃsumbhane jambha jambhane jubha nicchubhe,Ṭhubha niṭṭhubhane camu adane chamu hīḷane;
sumbha: in crushing; jambha: in obstructing; jubha: in rejecting; ṭhubha: in spitting; camu: in eating; chamu: in despising.
92.
92.
Jhamu dāhe chamu adane irīya vattane’(pi ca),Kira (dhātu) vikiraṇe giro nigiraṇā’disu;
jhamu: in burning; chamu: in eating; irīya: in moving; kira: in scattering; gira: in swallowing, etc.
93.
93.
Phura sañcalanādīsu kura saddā’danesu (ca),Khuracchede vilikhaṇe ghura bhīme gilā’dane;
phura: in moving, etc.; kura: in sounding, taking; khura: in cutting, scratching; ghura: in terrifying; gilā: in eating.
94.
94.
Tila snehe cila vāse hila hāve silu’ñchane,Bila bhede thūla caye kusacchedana pūraṇe;
tila: in oiling; cila: in dwelling; hila: in coquetry; silu: in gleaning; bila: in splitting; thūla: in accumulating; kusa: in cutting, filling.
95.
95.
Visappavese pharaṇe disā’tisajjanā’disuPhula phasse musa theyye thusa appikirayāya (tu)Guḷa mokkhe guḷa parivattanamhi (tudādayo;
)
visa: in entering; phara: in pervading; disa: in liberality, etc.; phula: in touching; musa: in stealing; thusa: in dispersing; guḷa: in releasing; guḷa: in transforming.
Hū bhuvādayo luttavikaraṇā
Hū and the Bhū group are roots with elided verbal affixes.
96.
96.
Hū-bhū sattāya (mu’ccanti) i ajjhāne gatimhi (ca,)Khā-khyā (dvayaṃ) pakathane ji jaye ñā’vabodhane;
hū/bhū: in existence; i: in studying, going; khā/khyā: in speaking; ji: in conquering; ñā: in understanding.
97.
97.
Sī-ḷī vehāsagamane ṭhā gatīvinivuttiyaṃ,Nī pāpaṇe muna ñāṇe hana hiṃsāgatīsu (’pi)
sī/ḷī: in moving through the air; ṭhā: in stopping movement; nī: in obtaining; muna: in knowing; hana: in harming, going.
98.
98.
Pārakkhaṇamhi pā pāne brū vācāyaṃ viyattiyaṃ,Bhā dittiyaṃ mā pamāṇe (atho) yā pāpuṇe (siyā;
)
pā: in protecting; pā: in drinking; brū: in speaking, explaining; bhā: in shining; mā: in measuring; yā: in reaching.
99.
99.
(Duvepi) rā-lā ādāne vā gatīgandhanesu (pi,)Asa (dhātu) bhuvi (khyāto) si saye sā samatthiye;
rā/lā: in taking; vā: in going, smelling; asa: in existence; si: in lying down; sā: in ability.
Juhotyā’dayo sadvibhāvaluttavikaraṇā.
The Juhoti group are roots with reduplication and elided verbal affixes.
100.
100.
Hū dāne’(pi ca) ādāne havyadāne (ca vattate,)Hā cāge kamu yātrāyaṃ dā dāne dhā (ca) dhāraṇe;
hū: in giving, receiving, and offering oblations; hā: in abandoning; kamu: in going; dā: in giving; dhā: in holding.
Avikaraṇabhūvādayo samattā.
The Bhū group roots without verbal affixes are complete.
Rudhādayo
The Rudh group.
101.
101.
Rudhi āvaraṇe muca mocane rica recane,Sica seke yuja yoge bhuja pālanabhojane;
rudhi: in obstructing; muca: in releasing; rica: in emptying; sica: in sprinkling; yuja: in joining; bhuja: in protecting and enjoying.
102.
102.
Katicchede chidi dvedhākaraṇe bhida vidāraṇeVida lābhe lupacchede vināse lipalimpanePisa saṃcuṇṇane hisi vihiṃsāyaṃ (rudhādayo;
)
kati: in cutting; chidi: in splitting in two; bhida: in tearing apart; vida: in obtaining; lup: in cutting off and destroying; lipa: in smearing; pisa: in crushing; hisi: in harming.
Divādayo
The Div group.
103.
103.
Divu kīlā vijigiṃsā vohārajjuti thomite,Sivu tantūnasantāne khī khaye khā pakāsane;
divu: in playing, desiring victory, conduct, shining, and praising; sivu: in sewing; khī: in destroying; khā: in revealing.
104.
104.
Kā-gā sadde (pi) ghā gandho’pādāne ruca rocane,Kaca dityaṃ muca moce (atho) vica vivecane;
kā/gā: in sound; ghā: in smelling and taking; ruca: in pleasing and shining; kaca: in shining; muca: in releasing; vica: in discerning.
105.
105.
Rañja rāge sañja saṅge khalane majja suddhiyaṃ,Yujo samādhimhi lujo vināse jhā vicintane;
rañja: in delighting; sañja: in clinging; khala: in stumbling; majja: in purity; yuj: in concentration; luj: in destroying; jhā: in contemplating.
106.
106.
Tā pālane chidi dvedhākāre mida sinehane,Madu’mmāde khida dīnabhāve bhida vidāraṇe;
tā: in protecting; chidi: in dividing into two; mida: in affection; madu: in intoxication; khida: in wretchedness; bhida: in tearing apart.
107.
107.
Sida pāke padagate vida sattā vicintane,Dī khaye supane dā (ca) dāne dātva’vakhaṇḍane;
sida: in ripening; pada: in going; vida: in existence and discerning; dī: in destroying; supa: in dreaming; dā: in giving; dātva: in cutting off.
108.
108.
Budhā’vagamanā’dīsu atthesu yudha yujjhane,Kudha kope sudha soce rādha hiṃsāya siddhiyaṃ;
Budh in understanding, etc.; Yudh in fighting; Kudh in anger; Sudh in purity; Rādh in harming and in accomplishing.
109.
109.
Idha saṃsiddhivuddhīsu sidha-sādha (ca) siddhiyaṃ,Vidha vedhe gidha gedhe rudhi āvaraṇā’disu;
Idh in accomplishment and in increase; Sidh and Sādh in accomplishment; Vidh in piercing; Gidh in greed; Rudh in obstructing, etc.
110.
110.
Mana ñāṇe janu’ppāde hana hiṃsāgatīsu (pi,)Sinā soce kupa kope tapa santāpa pīṇane;
Man in knowing; Jan in arising; Han in harming and in going; Sinā in purity; Kup in anger; Tap in tormenting and in satisfying.
111.
111.
Lupacchede rupa nāse pakāse dipa dittiyaṃ,Dapa hāse labha lābhe lubha gedhe khubho cale;
Lup in cutting off; Rup in destroying; Pakās in shining; Dip in shining; Dap in diminishing; Labh in gaining; Lubh in greed; Khubh in shaking.
112.
112.
Samū’pasama khedesu hara-hirī (ca) lajjane,Milā gattavīnāme (ca) gilā hāsakkhaye (pi ca;
)
Sam in calming and in weariness; Har and Hirī in shame; Milā in the bending of the body; Gilā in the decline of joy.
113.
113.
Lī silese dravīkāre vā gatī bandhanesu (ca,)Lisi lese tusa tose silisā’liṅganādisu;
Lī in clinging and in melting; Vā in going and in binding; Lisi in diminishing; Tus in satisfaction; Silis in embracing, etc.
114.
114.
Kilisa kaliso’patāpe (atho) tasa pipāsane,Rusa rose disa-dusa appītimhi (duve siyuṃ;
)
Kilis in defilement and in tormenting; Tas in thirsting; Rus in anger; Dis and Dus in displeasure.
115.
115.
Yasuppayatane asu khepane (pi ca vattate,)Susa sose bhasa adhopāte nasa adassane;
Yas in striving; Asu in throwing; Sus in drying; Bhas in falling downwards; Nas in disappearing.
116. Sā’ssāde sā’vasāne (ca) sā tanūkaraṇe (pi ca) hā cāge muha vecitte naha sajjanabandhane naha soce pihicchāyaṃ siniha-saniha pītiyaṃ.
116. Sā in tasting, Sā in ending, and Sā in attenuating; Hā in abandoning; Muh in delusion; Nah in attaching and in binding; Nah in purity; Pih in longing; Sinih and Sanih in affection.
Svādayo
The Su-group, etc.
117. Su savaṇe saka sattimhi khī khayamhi gi saddane,
117. Su in hearing; Sak in power; Khī in decay; Gi in sounding.
Apa-sambhū (ca) pāpuṇane hi gatimhi vū saṃvare;
Āp and Sambhū in reaching; Hī in going; Vū in restraint.
Kiyādayo
The Kī-group, etc.
118.
118.
Kī vinimaye ci caye ji jaye ñā’vabodhane,Thava’bhitthave kampane dhu (atho) pu pavane (siyā;
)
Kī in exchange; Ci in accumulation; Ji in conquest; Ñā in understanding; Thav in praising; Dhu in trembling; Pū in blowing.
119.
119.
Pī tappaṇe mā pamāṇe khipakkhepe mi hiṃsane,Mi pamāṇe mu bandhe (ca) lu pacchede si bandhaneAsa bhakkhaṇe (atho) gaha upādāne (kiyādayo;
)
Pī in satisfying; Mā in measuring; Khip in throwing; Mi in harming; Mi in measuring; Mu in binding; Lu in cutting off; Si in binding; As in eating; Gah in grasping.
Tanādayo
The Tan-group, etc.
120.
120.
Tanu vitthāre saka sattismiṃ-du paritāpe sanu dānasmiṃ,Vana yācāyaṃ manu bodhasmiṃ-hi gate apa pāpuṇanasmiṃ (hi,)Kara karaṇasmiṃ(bhavati)si bandhe-su abhissavane(tanu ādīni;
)
Tan in extending; Sak in power; Du in tormenting; San in giving; Van in begging; Man in knowing; Hī in going; Āp in reaching; Kar in doing; Si in binding; Su in flowing forth.
Niccaṃ ṇeṇayantā curādayo.
The roots of the Cur-group, etc., always take the suffixes ṇe and ṇaya.
121.
121.
Cura theyye loka (dhātu) dassane aki lakkhaṇe,Siyā thaka patighāte (puna) takka vitakkaṇe;
Cur in stealing; Lok in seeing; Ak in marking; Thak in obstructing; Takk in reasoning.
122.
122.
Lakkha dassanaaṅkesu (vattate) makkha makkhaṇe,Bhakkhā’dane mokkha moce sukha-dukkha (ca) takiraye;
Lakkh in seeing and in marking; Makkh in smearing; Bhakk in eating; Mokkh in releasing; Sukh and Dukkh in causing pleasure and pain.
123.
123.
Liṅga cittakirayā’dīsu maga-magga gavesane,(Punā’pi) paca vitthāre klese vañca palambhane.
Liṅg in mental activity, etc.; Mag and Magg in seeking; Pac in extending; Kilis in afflicting; Vañc in deceiving.
124.
124.
Vacca ajjhāyane acca pūjāyaṃ vaca bhāsane,Raca patiyatane suca pesuññe ruca rocane;
Vacc in studying; Acc in honoring; Vac in speaking; Rac in arranging; Sūc in slandering; Ruc in shining.
125.
125.
Mucappamocane loca dassane kaca dittiyaṃ,Sajjā’jja ajjane tajja tajjane vajja vajjane;
Muc in releasing; Loc in seeing; Kac in shining; Sajj and Ajj in acquiring; Tajj in threatening; Vajj in avoiding.
126.
126.
Yuja saṃyamane pūja pūjāyaṃ tija tejane,Paja magga saṃvaraṇe gate bhaja vibhājane;
Yuj in restraining; Pūj in honoring; Tij in sharpening; Paj in obstructing the path and in going; Bhaj in dividing.
127.
127.
(Atho) bhāja puthakkāre sabhāja pītidassane,(Atho tu) ghaṭa saṅghāte ghaṭṭa sañcalanā’disu;
Bhāj in separating; Sabhāj in showing affection; Ghaṭ in assembling; Ghaṭṭ in moving, etc.
128.
128.
Kuṭa-koṭṭacchedane (dve) kuṭa ākoṭanā’disu,Naṭa nacce caṭa-puṭa bhede vaṇṭa vibhājane;
Kuṭ and Koṭṭ in cutting; Kuṭ in pounding, etc.; Naṭ in dancing; Caṭ and Puṭ in splitting; Vaṇṭ in dividing.
129.
129.
Tuvaṭṭa ekasayane ghaṭo visaraṇe (siyā),Guṇṭha oguṇṭhane heṭha bādhāyaṃ veṭha veṭhaneGuḍi veṭhe kaḍi-khaḍi bhedane maḍi bhūsane;
Tuvaṭṭ in lying down alone; Ghaṭ in scattering; Guṇṭh in covering; Heṭh in oppressing; Veṭh in winding; Guḍ in wrapping; Kaḍ and Khaḍ in splitting; Maḍ in adorning.
130.
130.
Paṇḍa-bhaṇḍa paribhāse daḍi āṇāya (mīrito),Taḍi saṃtāḷane piṇḍa saṅghāte chaḍḍa chaḍḍane;
Paṇḍ and Bhaṇḍ in reviling; Daḍ in commanding; Taḍ in striking; Piṇḍ in collecting; Chaḍḍ in abandoning.
131.
131.
Vaṇṇa saṃvaṇṇane cuṇṇa cuṇṇane āṇa pesane,Gaṇa saṃkalane kaṇṇa savaṇe cinta cintane;
Vaṇṇ in describing; Cuṇṇ in pulverizing; Āṇ in commanding; Gaṇ in counting; Kaṇṇ in hearing; Cint in thinking.
132.
132.
Santa saṅkocane manta gutta bhāsana jānane,Cita saṃcetanā’disu kitta saṃsaddane (bhave;
)
Sant in shrinking; Mant in secret speech and in knowing; Cit in perceiving, etc.; Kitt in proclaiming.
133.
133.
Yata nīyyātane gantha sandabbhe attha yācane,Katha vākyappabandhe (ca) vida ñāṇe nude cuda;
Yat in leading forth; Ganth in composing; Atth in asking; Kath in connected discourse; Vid in knowing; Nud in impelling; Cud in instigating.
134.
134.
Chadā’pavāraṇe chadda vamane chanda icchayaṃ,Vadī’bhivāda thomesu bhadikalyāṇakammani;
Chad in concealing; Chadd in vomiting; Chand in desiring; Vad in greeting and praising; Bhad in auspicious deeds.
135.
135.
Hiḷāda (tu) sukhe gandha sūcane vidha kampane,Randha pāke (atho) māna pūjāyaṃ nu tthutimhi (tu;
)
Hiḷād in happiness; Gandh in indicating; Vidh in trembling; Randh in cooking; Mān in honoring; Nu in praising.
136.
136.
Thana devasadde ūna parihāne thena coriye,Dhana sadde ñapa tosa nisāna māraṇā’disu;
Than in divine sound; Ūn in diminishing; Then in stealing; Dhan in sounding; Ñap in satisfying, marking, killing, and so forth.
137.
137.
Lapa vākye jhapa dāhe rupa ropaṇaādisu,Pī tappane (siyā) kappa vitakke labhi vañcane;
Lap in speaking; Jhap in burning; Rup in planting, and so forth; Pī in satisfying; Kapp in thinking; Labh in deceiving.
138.
138.
(Atho) vahi garahāyaṃ samu sāntvana dassane,Kamu icchāya kantimhi (siyā) thoma silāghane;
Vah in censuring; Samu in consoling and showing; Kam in desiring and shining; Thom in praising.
139.
139.
Timu temana saṅkāsu ama rogagatā’disu,Saṃgāma yuddhe (vatteyya) īra vācā pakampane;
Tim in moistening and doubting; Am in sickness, going, and so forth; Saṃgām in fighting; Īr in speaking and shaking.
140.
140.
Vara āvaraṇi’cchāsu yācāyaṃ dhara dhāraṇe,Tīra kamma samattimhi pāra sāmatthiyā’disu;
Var in concealing and desiring; Yāc in begging; Dhar in holding; Tīr in completing work; Pār in ability, and so forth.
141.
141.
Tulu’mmāne khala sove sañcaye pālarakkhaṇe,Kala saṅkalanā’dīsu (bhave) mīla nimīlane;
Tul in measuring; Khal in sleeping and accumulating; Pāl in protecting; Kal in collecting, and so forth; Mīl in closing the eyes.
142.
142.
Sīlū’padhāraṇe mūla rohaṇe lala icchane,Dula ukkhepaṇe pūla mahattana samussaye;
Sīl in upholding; Mūl in rooting; Lal in desiring; Dul in lifting up; Pūl in greatness and accumulating.
143.
143.
Ghusa sadde pisa pese bhusā’laṅkaraṇe (siyā,)Rusa pārusiye khuṃsa akkose pusa posane;
Ghus in sounding; Pis in grinding; Bhus in decorating; Rus in harshness; Khuṃs in abusing; Pus in nourishing.
144.
144.
Disa uccāraṇā’dīsu vasa acchādane (siyā,)Rasa’ssāde rave snehe (atho) sisa visesane;
Dis in uttering, and so forth; Vas in covering; Ras in tasting, sounding, and affection; Sis in distinguishing.
145.
145.
Si bandhe missa sammisse kuha vimbhāpane siyā,Raha cāge gate (cā’pi) maha pūjāya (mīrito;
)
Si in binding; Miss in mixing; Kuh in deceiving; Rah in abandoning and going; Mah in honoring.
146.
146.
Pihi’cchāyaṃ siyā vīḷa lajjāyaṃ eḷa phāḷaneHīḷa gārahiye pīḷa bādhāyaṃ taḷa tāḷaneLaḷa (dhātū)’pasevā’yaṃ (vattatī’mecurādayo;
)
Pih in longing; Vīḷ in shame; Eḷ in splitting; Hīḷ in reproaching; Pīḷ in oppressing; Taḷ in striking; Laḷ in serving (these roots belong to the Curādi group, and so forth).
Samattā sattagaṇā.
The seven groups are complete.
147.
147.
Bhuvādī ca rudhādī ca-divādi svā’dayo gaṇā,Kiyādī ca tanādī ca-curādītī’dha sattadhā;
The Bhū-group, the Rudh-group, the Div-group, the Su-group, the Kī-group, the Tan-group, and the Cur-group – thus, here, they are sevenfold.
148.
148.
Kirayāvācittamakkhātu-me’kekattho bahū’dito,Payogato’nugantabbā-anekatthā hi dhātavo;
For the root which denotes an action, a single meaning has been stated by me, yet many are given. Indeed, roots have many meanings; they are to be understood from usage.
149.
149.
Hitāya mandabuddhīnaṃ-vyattaṃ vaṇṇakkamā lahuṃ,Racitā dhātumañjusā-sīlavaṃsena dhīmatā;
For the benefit of those with slow intellect, the Dhātumañjusā was composed clearly, in alphabetical order, and concisely by the wise Sīlavaṃsa.
150.
150.
Saddhammapaṅkeruharājahaṃso,Āsiṭṭhadhammaṭṭhiti sīlavaṃso;
Yakkhaddilenākhya nivāsavāsī,Yatissaro soyamidaṃ akāsi;
A royal swan on the lotus of the True Dhamma, Sīlavaṃsa, who desires the establishment of the Dhamma, a resident dwelling in the place named Yakkhaddila—this lord of ascetics composed this.
Kaccāyana dhātumañjūsā samattā.
The Kaccāyana Dhātumañjūsā is complete.
Sācariyānusiṭṭhā parisiṭṭhaparibhāsā
The Appendix of Technical Terms, as Taught by the Teacher.
1.
1.
Ekā nekassa rānantū-’bhayesaṃ antimā sarā,Aṅgānubandhā dhātūnaṃ-vuccante’pi yathākkamaṃ;
One vowel is the final for many roots, and for both; the indicatory letters of the roots are also stated in order.
2.
2.
Dhātuno vyāñjanā pubbe-niggahītaṃ sama’ntimā,Ivaṇṇenā’rudhādīna-manubandhena ciṇhitaṃ;
For the roots of the Rudh-group and so forth, the insertion of a niggahīta before the final consonant of the root is marked by the indicatory letter 'i'.
3.
3.
Sesā’nubandhā sabbesaṃ-hontī’dhu’ccāraṇapphalā,Uccāvacapphalā bhāsa-ntarampatvā bha vanti’pi;
The remaining indicatory letters of all roots are here for the purpose of pronunciation; they may also have various effects when words pass into another language.
4.
4.
Nāmadhātuka bhāvo’pi-kirayāya adhikārato,Viruddhantarābhāvā-kvacideva payujjate;
The state of being a nominal root, by virtue of its governing rule over action, is employed only in certain cases, due to the absence of any contradiction.
5.
5.
Dvandayuttivasā kvāpi-ādeso yovibhattiyā,Guṇādibhāva saddo’pi-takirayatthe vidhīyate;
In some cases, by the force of a dual construction, a substitute for an inflection is applied; the term 'guṇa' and so forth is also prescribed in the sense of that action.