Source: http://sarvajan.ambedkar.org/?m=20180912
Timestamp: 2019-04-24 16:21:57+00:00

Document:
I consider it a great honour that I should have been asked to write this foreword. The eminence of Rev. A. P. Buddhadatta Thera as a scholar is far too well-known in Ceylon and elsewhere for his work to need any commendation from others. His books, particularly the Pālibhāshāvataraṇa, have for many years now been a great boon to students of Pali. The fact that they are written in Sinhalese has, however, restricted their use only to those acquainted with the language. Rev. Buddhadatta has by this present publication removed that disability. As a teacher of Pali, chiefly through the medium of English, I welcome this book with great cordiality for it would considerably lighten my labours. It fulfils a great need and I wish it success with all my heart. I would also congratulate the publishers on their enterprise in a new field.
Pali is the language in which the oldest Buddhist texts were composed. It originated in the ancient country of Magadha which was the kingdom which was the kingdom of Emperor Asoka and the centre of Buddhistic learning during many centuries. Pali is older than classical Sanskrit, and a knowledge of it is very useful to students of philology and ancient history. It is still the classical language of the Buddhists of Ceylon, Burma and Siam.
During the latter half of the last century some European scholars became interested in the study of Pali and wrote some articles and books to encourage the study of it. At the same time the publication of Pali Texts in Europe was begun through the efforts of Professors V. Fausboll, H. Oldenberg and T. W. Rhys Davids. Thanks to the indefatigable labours of the last mentioned scholar and the Pali Text Society, which he established some fifty years ago, the whole of the Pali Canon (of the Theravāda School) is now found in print.
Pali is now taught in many universities both in the East and the West. There is also a desire all over the civilized world at the present day to read the original Pali Texts in order to find out what the Buddha has preached to mankind 25 centuries ago and to see what historical and philosophical treasures are enshrined therein. Therefore, to facilitate the study of Pali, some modern scholars have compiled Pali courses, grammars and readers according to modern methods. Of these the Pali Grammar by Chas. Duroiselle, formerly Professor of Pali at Rangoon College, still stands unrivalled. Gray’s Pali Course has done much service for a long time to students in India and Burma; and S. Sumangala’s Pali Course has done the same to students in Ceylon.
Many complimented the work. Recently there came a request from Burma for permission to translate the same into Burmese. Some suggested to me to write it in English as the books already mentioned did not satisfy them; but I dared not to do it as my knowledge of English was insufficient for such a task. But finally I was prevailed upon by Dr. G. C. Mendis to produce this volume.
This is not a literal translation of the Sinhalese edition, but a different compilation on the same lines. To understand the nature of the work it is enough to quote from the report, sent to me by the “Text Book Committee” of the Education Department of Ceylon, on the Sinhalese one: “This is a book for teaching Pali to beginners through the medium for Sinhalese. The method adopted is the modern one of teaching the languages through composition. The lessons are well graded and practical. This supplies a long felt want… We should recommend it for use in schools as an introduction to the study of Pali”.
My thanks are due, first of all, to Dr. G. C. Mendis, who very kindly assisted me in many ways to bring out this volume; secondly to Dr. G. P. Malalasekara, Lecturer in Oriental Languages, Ceylon University College, for his Foreword, and lastly to the Colombo Apothecaries’ Co., Ltd., for the publication of this volume.
2. Of the vowels a, i, u are short; the rest are long.
Although e and o are included in long vowels they are often sounded short before a double consonant, e.g. mettā, seṭṭhī, okkamati, yottaṃ. * Wide Book Ī for further treatment of letters.
j, n, p, b, m, r, l, v and h are pronounced just as they are pronounced in English.
Pronouns and adjectives are included in the first group. Adjectives are treated as nouns because they are declined like nouns.
Conjunctions, prepositions, adverbs and all other indeclinables are included in the fourth group.
5. There are in Pali as in English three genders and two numbers.
6. Nouns which denote males are masculine; those which denote females are feminine; but nouns which denote inanimate things and qualities are not always neuter, e.g. rukkha (tree), canda (moon) are masculine. Nadī (river), latā (vine), paññā (wisdom) are feminine. Dhana (wealth), citta (mind) are neuter.
Two words denoting the same thing may be, sometimes, in different genders; pāsāṇa and silā are both synonyms for a stone, but the former is masculine, and the latter is feminine. Likewise one word, without changing its form, may possess two or more genders; e.g. geha (house) is masculine and neuter, kucchi (belly) is masculine and feminine.
Therefore, it should be remembered that gender in Pali is a grammatical distinction existing in words, it is called grammatical gender.
The Ablative in English is here divided into Tatiyā, Karaṇa and Pañcamī. But, as Tatiyā and Karaṇa always have similar forms both of them are shown under “Instrumental”. Where only the “Ablative” is given the reader must understand that all (3) forms of the Ablative are included.
The last vowel of the stem should be elided before an inflection which begins with a vowel.
6. Buddhesu. 7. Dhammaṃ. 8. Saṅghamhā. 9. Suriye.
15. Through the body. 16. On the bed.
1. The body of the ox.
2. The bird on the tree.
3. The island of the world.
4. With the feet of the man.
5. By the hand of the monkey.
6. Of the birds in the sky.
7. In the doctrine of the Buddha.
8. The villages of the king.
9. The birds from the tree.
10. The horse on the path.
In translating these into Pali, the articles should be left out. There are no parallel equivalents to them in Pali. But it should be noted that the pronominal adjective “ta” (that) may be used for the definite article, and “eka” (one) for the indefinite. Both of them take the gender, number, and case of the nouns they qualify. (See §§46 and 48).
the conjugation of Pali verbs.
The first person in English is third in Pali. Numbers are similar to those of nouns.
11. There is no attempt to conjugate the Continuous, Perfect, and Perfect Continuous tenses in Pali; therefore only the indefinite forms are given here.
1. The horse stands on the rock.
2. The goats walk in the village.
3. You see the sun.
4. The moon rises in the sky.
5. The men sleep in beds.
6. The oxen run from the lion.
7. People live in the world.
8. Thou bringest a lamp.
9. We live in an island.
10. Thou art a king.
11. You see the bird on the tree.
12. The monkey plays with the pig.
14. The deity walks in the sky.
15. Trees are in the island.
18. We eat with the hands.
14. There are seven different conjugations in Pali; they are called dhātugaṇas (= groups of roots). The Pali grammarians represent roots with a final vowel, but it is often dropped or changed before the conjugational sign. Each dhātugaṇa has one or more different conjugational signs, which come between the root and the verbal termination.
A great number of roots are included in the first and the seventh group. The roots paca and bhū, given above, belong to the first conjugation. The last vowel of “paca” is dropped before the conjugation sign a.
It is not necessary for a beginner to learn how these bases are formed. But the bases will be given very often for the convenience of the students. The base is the root with its conjugational sign combined.
15. The special feature of the first conjugation is that the last vowel of the base is strengthened before the First Personal endings.
The same rule is applied for the bases ending with a of the 2nd, 3rd, 6th and 7th conjugations, in addition to their special features.
The bases of the seventh conjugation are of two kinds as it has two conjugational signs, e.g. from the root pāla two bases pāle and pālaya are formed.
16. The conjugational sign ṇā of the fifth group is shortened in the Third Person plural.
3. Vāṇijassa putto goṇe vikkiṇāti.
4. Mayaṃ vāṇijamhā mañce kiṇāma.
5. Lekhako mittena magge gacchati.
6. Dāsā mittānaṃ sunakhe haranti.
9. Vāṇijā Buddhassa dhammaṃ suṇanti.
1. The robber steals an ox.
2. The clerk’s son buys a horse.
4. He knows the friend’s son.
5. Boys learn in the village.
6. Peacocks are on the road.
7. The slave lights a lamp.
9. The king governs the island.
10. Birds fly in the sky.
12. Look at the hands of the man.
13. You hear the doctrine of the Buddha.
14. They respect (or make offerings to) the community.
15. The monkey teases (or oppresses) the birds.
3. Ahi adhipatino hattaṃ ḍasati.
4. Isi pāṇinā maṇiṃ gaṇhāti.
6. Ari asinā patiṃ paharati.
7. Kavayo dīpamhi nidhiṃ khaṇanti.
8. Tvaṃ atithīnaṃ āhāraṃ desi.
10. Vyādhayo loke manusse pīlenti.
11. Kapi ahino kucchiṃ paharati.
12. Kavino muṭṭhimhi maṇayo bhavanti.
2. The sage comes from the mountain.
3. There is* a sword in the enemy’s hand.
4. There are** gems in the householder’s fist.
5. We give food to the guest.
6. The farmer’s sons measure a heap of paddy.
7. The serpent gets food from the poet.
8. The monks kindle a fire.
9. The householder gets a gem from the leader.
10. The monkeys on the tree strike the leopard.
11. The leader strikes the enemy with a sword.
15. I see the sun upon the sea.
* There is = bhavati.
The prefix a is not to be added to the bases beginning with a vowel.
3. Corā gahapatino nidhiṃ coresuṃ.
4. Mayaṃ bhūpatino asiṃ olokayimha.
5. Tvaṃ atithino odanaṃ adado.
6. Adhipati vāṇijamhā maṇayo kiṇi.
7. Pati kassakaṃ vīhīṃ yāci.
8. Isayo kavīnaṃ dhammaṃ desesuṃ.
9. Kapayo girimhā rukkhaṃ dhāviṃsu.
15. Kavayo kapīnaṃ odanaṃ dadiṃsu.
1. The slave struck the enemy with a sword.
2. We got food from the householder.
3. He carried a monkey to the mountain.
4. The merchants went to the village by the road.
5. Birds flew to the sky from the tree.
6. The thieves stole the gems of the king.
7. I gave food to the sages.
8. The sons of the poet heard the doctrine from the monk.
9. I saw the leopard on the road.
10. The lion killed the deer on the rock.
11. They saw the mountain on the island.
12. The boy went to the sea.
13. The dogs ran to the village.
17. The householder slept on a bed.
18. We dwelt in an island.
19. The boy struck the monkey with (his) hands.
N.B. — The verbs implying motion govern the Accusative; therefore “to the mountain” in the 3rd, and “to the village” in the 13th must be translated with the Accusative as: giriṃ, gāmaṃ.
But “to the sages” in the 7th must be in the Dative, because the person to whom some thing is given is put in the Dative.
20. Two personal pronouns amha and tumha are declined here because of their frequent usage. There are of the common gender and have no vocative forms.
N.B. — Te, me and vo, no should not be used at the beginning of a sentenced.
Note. — The word for “not” in Pali is na or no; the word for “is not” or “has not” is natthi.
1. Ahaṃ mayhaṃ puttassa assaṃ adadiṃ.
2. Tvaṃ amhākaṃ gāmā āgacchasi.
3. Mayaṃ tava hatthe passāma.
4. Mama puttā giriṃ āruhiṃsu.
5. Tumhākaṃ sunakhā magge sayiṃsu.
6. Amhaṃ mittā coraṃ asinā pahariṃsu.
7. Tumhaṃ dāsā arīnaṃ asse hariṃsu.
8. Coro mama puttassa maṇayo coresi.
9. Isayo mayhaṃ gehe na vasiṃsu.
10. Kavi tava puttānaṃ dhammaṃ desesi.
12. Tumhe vāṇijassa mayūre kiṇittha.
13. Mayaṃ bhūpatino mige vikkiṇimha.
14. Gahapatino putto maṃ pahari.
15. Adhipatino dāsā mama goṇe pahariṃsu.
16. Ahaṃ tumhākaṃ vīhī na gaṇhiṃ.
17. Dīpī gāmamhā na dhāvi.
18. Tumhe ahayo na māretha.
19. Mayaṃ atithīnaṃ odanaṃ pacimha.
20. Kapayo maṃ āhāraṃ yāciṃsu.
1. I sold my gems to a merchant.
2. We gave our oxen to the slaves.
3. You bought a sword from me.
4. (You) don’t beat monkeys with your hands.
5. The leader brought a lion from the mountain.
6. The monk preached the doctrine to you.
7. We gave food to the serpents.
8. The slaves of the householder carried our paddy.
9. You did not go to the sea.
10. There are no gems in my fist.
11. The poet’s son struck the dog with a stick.
12. Our sons learnt from the sage.
13. Your monkey fell down from a tree.
14. My dog went with me to the house.
15. A serpent bit my son’s hand.
16. The leopard killed a bull on the road.
17. My friends looked at the lions.
18. We did not see the king’s sword.
19. I did not go to the deer.
20. Thou buyest a peacock from the poet.
All verbs given in the Present Tense may be changed into Future by inserting issa between the base and the termination, and dropping the last vowel of the base, e.g. bhuñja + ti >> bhuñj + issa + ti = bhuñjissati.
2. Mayaṃ seṭṭhino gehaṃ gamissāma.
3. Tvaṃ sāmino puttassa kapiṃ dadissasi.
5. Amhākaṃ sāmino dīghajīvino na bhavanti.
6. Pāpakārī yaṭṭhinā bhogiṃ māresi.
7. Mama puttā seṭṭhino gāme vasissanti.
8. Kuṭṭhī sārathino pādaṃ yaṭṭhinā pahari.
10. Sārathī asse gāmamhā harissati.
11. Tumhe mālīhi sasinaṃ olokessatha.
12. Balī dāṭhino kāyaṃ chindissati.
13. Amhākaṃ mantino balino abhaviṃsu.
15. Mayaṃ gehe odanaṃ bhuñjissāma.
1. Our lord went to the minister.
2. The millionaire will be the possessor of a long life.
3. Evil-doers will not become* receivers of comfort.
4. The tusker will strike the leper.
5. The minister will get a peacock from the lord.
6. The charioteer will buy horses for the minister**.
7. My peacocks will live on the mountain.
8. The serpents will bite the powerful.
9. The lord’s sons will see the lions of the millionaire.
10. We will buy a deer from the guest.
11. The elephant killed a man with (its) feet.
12. You will not be a millionaire.
13. The king’s sons will eat with the ministers.
14. The monkeys will not fall from the tree.
15. I will not carry the elephant of the charioteer.
* “will not become” = na bhavissanti. ** Dative must be used here.
* Bhikkhu has an additional form ‘bhikkhave’ in the vocative plural.
26. The prepositions saha (with) and saddhiṃ (with) govern the Instrumental case and are usually placed after the word governed by them. The Instrumental alone sometimes gives the meaning “with”.
The equivalent to the conjunction “and” is ca in Pali. Api or pi also is sometimes used in the same sense.
The equivalent to “or” is vā.
1. Bandhavo susūhi saddhiṃ amhākaṃ gehaṃ āga missanti.
2. Sattu pharasunā tava taravo chindissati.
3. Garu mayhaṃ susūnaṃ ucchavo adadi.
4. Bhikkhavo nattārānaṃ dhammaṃ desessanti.
5. Tvaṃ bandhunā saha sindhuṃ gamissasi.
6. Assā ca goṇā ca gāme āhiṇḍissanti.
7. Tumhe pasavo vā pakkhī vā na māressatha.
8. Mayaṃ netārehi saha satthāraṃ pūjessāma.
9. Bhātā veḷunā pakkhiṃ māresi.
10. Amhākaṃ pitaro sattūnaṃ ketavo āhariṃsu.
11. Jetā dātāraṃ bāhunā pahari.
12. Satthā amhākaṃ netā bhavissati.
13. Mayaṃ pitarā saddhiṃ veḷavo āharissāma.
15. Mama sattavo setumhi nisīdiṃsu.
16. Amhaṃ bhātaro ca pitaro ca sindhuṃ gacchiṃsu.
17. Ahaṃ mama bhātarā saha sikhino vikkiṇissāmi.
18. Susavo kaṭacchunā odanaṃ āhariṃsu.
19. Gāmaṃ gantā tarūsu ketavo passissati.
20. Setuṃ kattā gāmamhā veḷavo āhari.
1. I shall cut bamboos with my axe.
2. The teachers will look at the winner.
3. They carried sugar-canes for the elephants.
4. Hearers will come to the monks.
5. Leopards and lions do not live in villages.
6. I went to see the adviser with my brother.
7. Our fathers and brothers were merchants.
8. My brother’s son killed a bird with a stick.
9. Our relations will buy peacocks and birds.
10. Monkeys and deer live on the mountain.
11. He struck my grandon’s arm.
12. Enemies will carry (away) our leader’s banner.
13. Builders of the bridges* bought bamboos from the lord.
14. Rats will fear from the serpents.
15. I gave rice to my relation.
16. The giver brought (some) rice with a spoon.
17. My father’s beasts were on the rock.
18. Our brothers and grandsons will not buy elephants.
19. The teacher’s son will buy a horse or an ox.
20. My brother or his son will bring a monkey for the young ones.
* Builders of the bridges = setuṃ kattāro or setuno kattāro.
27. Adjectival nouns ending in -vantu and -mantu are differently declined from the above masculine nouns ending in -u.
1. They are often used as adjectives; but they become substantives when they stand alone in the place of the person or the thing they qualify.
2. There are declined in all genders. In the feminine, they change their final vowel, e.g. guṇavatī, sīlavatī; guṇavantī, sīlavantī.
Those ending in -mantu should be declined as: cakkhumā, cakkhumanto, cakkhumatā and so on.
30. Adverbs of time kadā = when?
1. Bhagavā ajja sotārānaṃ dhammaṃ desessati.
3. Cakkhumanto sadā bhānumantaṃ passanti.
4. Tadā balavanto veḷūhi arī pahariṃsu.
5. Kadā tumhe dhanavantaṃ passissatha?
6. Suve mayaṃ sīlavante vandissāma.
8. Viduno kulavato gehaṃ gacchiṃsu.
9. Himavati kapayo ca pakkhino ca isayo ca vasiṃsu.
10. Puññavato nattā buddhimā bhavi.
11. Kulavataṃ bhātaro dhanavanto na bhaviṃsu.
12. Ahaṃ Himavantamhi phalavante rukkhe passiṃ.
13. Purā mayaṃ Himavantaṃ gacchimha.
14. Hīyo sāyaṃ bandhumanto yasavataṃ gāmaṃ gacchiṃsu.
1. Sons of the wealthy are not always wise.
2. One who has relations does not fear enemies.
3. The brothers of the virtuous will bow down to the Exalted One.
4. Your grandsons are not intelligent.
5. Tomorrow the wise men will preach to the men of the high caste.
6. Today the rich will go to a mountain in the Himalayas.
7. There are fruitful trees, lions and leopards in the garden of the rich man.
8. When will the famous men come to our village?
9. The sons of the powerful will always be famous.
10. Once, the wise man’s brother struck the virtuous man.
11. Formerly I lived in the house of the over-lord.
12. Yesterday there were elephants and horses in the garden.
13. Now the man of high caste will buy a lion and a deer.
14. Our fathers were mindful.
15. Once we saw the sun from the rich man’s garden.
Declension of Feminine Nouns 阴性名词的词尾变化 31. There are no nouns ending in -a in feminine.
33. The Potential Mood - called “Sattami” in Pali - expresses probability, command, wish, prayer, hope, advice and capability. It is used in conditional or hypothetical sentences in which one statement depends upon another.
Verbs containing auxiliary parts may, might, can, could, should and would are included in this mood.
1. Vanitāyo nāvāhi gaṅgāyaṃ gacchantu.
2. Tvaṃ sālāyaṃ kaññānaṃ odanaṃ pacāhi.
3. Sace tumhe nahāyissatha, ahaṃ pi nahāyissāmi.
4. Yadi so sabhāyaṃ katheyya, ahaṃ pi katheyyāmi.
5. Laṅkāya bhūpatino senāyo jayantu.
6. Devatā vasudhāyaṃ manusse rakkhantu.
7. Sace te vālukaṃ āhareyyuṃ ahaṃ (taṃ) kiṇissāmi.
Note. Equivalents to “if” are sace, yadi and ce; but ce should not be used at the beginning of a sentence.
8. Tumhe dārikāya hatthe mālaṃ ṭhapetha.
9. Sālāya chāyā vasudhāya patati.
10. Corā mañjūsāyo guhaṃ hariṃsu.
11. Kaññāyo godhaṃ sakkharāhi pahariṃsu.
12. Hatthī soṇḍāya taruno sākhaṃ chindi.
13. Sace mayaṃ guhāyaṃ sayeyyāma pasavo no haneyyuṃ.
14. Tumhe mittehi saha suraṃ mā pivatha*.
15. Mayaṃ parisāya saddhiṃ odanaṃ bhuñjissāma.
16. Bhānumato pabhā sindhumi bhavatu.
17. Dārikā kaññāya nāsāyaṃ sakkharaṃ pakkhipi.
18. Tumhe parisāhi saddhiṃ mama kathaṃ suṇātha.
19. Amhākaṃ ammā dolāya gāmaṃ agacchi.
20. Sace tvaṃ vaḷavaṃ kiṇeyyāsi, ahaṃ assaṃ kiṇissāmi.
1. The robber carried the box to the cave.
2. Go to your village with your mothers.
3. Let the women go along the river in a ship.
4. If he buys a deer I will sell my mare.
5. We heard the speech of the girl at the meeting.
6. We utter words with our tongues.
7. Do not strike the iguana with pebbles.
8. May my following be victorious in the island of Laṅkā.
9. May our offerings be to the wise.
10. Adorn* the maiden’s neck with a garland.
11. The shadow of the creeper falls on the earth.
12. The woman brought a scale from the hall.
13. Do not drink liquor with girls and boys.
14. If you will cook rice I will give food to the woman.
15. May the deities protect our sons and grandsons.
16. The girls brought sand from the street.
17. My following cut the branches of the tree.
18. Let the elephant bring a stone to the street.
19. The beasts will kill him if he will sit in the cave. 20. There are gems in the maiden’s box.
36. The words ending in tvā, tvāna, tūna and ya, like katvā (having done), gantvāna (having gone), and ādāya (having taken), are called Absolutives, which cannot be declined. All other participles, being verbal adjectives, are declined.
“gantvā” may be replaced by Past Participle gato.
in fact shows that they are neither gerunds nor participles.
A. Tvā, tvāna and tūna may be optionally used, and they are added to the base by means of a connection vowel i, when the base is not ending in a long ā.
B. “Ya” is mostly added to the roots compounded with prefixes, e.g. ā + dā + ya = ādāya, vi + dhā + ya = vidhāya.
1. Brāhmaṇī kumāriyā saddhiṃ nadiyaṃ nahātvā gehaṃ agami.
2. Nāriyo odanaṃ pacitvā bhuñjitvā kukkuṭīnaṃ pi adaṃsu.
3. Kumāriyo sakhīhi saha vāpiṃ gantvā nahāyissanti.
4. Rājinī dīpā nikkhamma nāvāya gamissati.
5. Vānarī itthiyo passitvā taruṃ āruyha nisīdi.
6. Taruṇī hatthehi sākhaṃ ādāya ākaḍḍhi*.
7. Tumhe vāpiṃ taritvā** aṭaviṃ pavisatha***.
8. Dīpayo aṭavīsu ṭhatvā migī māretvā khādanti.
9. Yuvatīnaṃ pitaro aṭaviyā āgamma bhuñjitvā sayiṃsu.
10. Hatthinī pokkharaṇiṃ oruyha nahātvā kadaliyo khādi.
11. Sīhī migiṃ māretvā susūnaṃ dadissati.
12. Gāviyo bhūmiyaṃ sayitvā uṭṭhahitvā**** aṭaviṃ pavisiṃsu.
13. Mama mātulānī puttassa dundubhiṃ ānessati.
14. Sakuṇī mahiyaṃ āhiṇḍitvā āhāraṃ labhati.
15. Kākī taruno sākhāsu nisīditvā ravitvā***** ākāsaṃ uḍḍessanti.
***** Having crowed or having made a noise.
1. Having killed a deer in the forest the lioness ate it.
Having gone to the village the brahman woman bought a hen yesterday.
The damsels went to the tank, and having bathed and played there, came home.
The she-monkey, having climbed the tree, sat on a branch.
The brothers of the girl, having played and bathed, ate rice.
retinue and walked in the garden.
The she-crow, having sat on the branch slept there* after crowing**.
Dhītu (daughter) and duhitu (daughter) are declined like mātu.
1. Dāsiyā mātā dhenuṃ rajjuyā bandhitvā ānesi.
2. Mayhaṃ mātulānī yāguṃ pacitvā dhītarānaṃ dadissati.
3. Kaṇeruyo aṭaviyaṃ āhiṇḍitvā tattha kāsūsu patiṃsu.
4. Dhanavatiyā sassu idha āgamma bhikkhū vandissati.
5. Rājiniyā dhītaro ārāmaṃ gantvā satthāraṃ mālāhi pūjesuṃ.
6. Kaññānaṃ pitaro dhītarānaṃ vuddhiṃ icchanti.
7. Kuto tvaṃ dhenuyo kiṇissasi?
8. Kattha tava bhaginiyo nahāyitvā pacitvā bhuñjiṃsu?
9. Te gehassa ca rukkhassa ca antarā kīḷiṃsu.
10. Nāriyā duhitaro gehassa anto mañcesu sayissanti.
11. Dhītuyā jaṅghāyaṃ daddu atthi.
12. Yuvatī mālā pilandhitvā sassuyā gehaṃ gamissati.
15. Asani rukkhassa upari patitvā sākhā chinditvā taruṃ māresi.
* Sannipatati = assembles; comes together. ** Nilīyati = hides oneself.
The girl’s mother gave a garland to the damsel.
Having wandered everywhere in the island, the damsel’s sister came home and ate (some) food.
Where does your mother’s sister live?
My sister’s daughters live in one place.
When will they come to the river?
Having bathed in the tank, the daughters of the rich woman walked across the garden.
From where did you bring the elephant?
There is itch on the hand of the sister.
The thunder-bolt fell* on a rock and broke it into two****. * Use absolutives like gantvā.
** Went back = paṭinivatti or paccāyami.
*** Along the river = nadiṃ anu or nadī passena. **** Breaks into two = dvidhā bhindati.
Tuṃ is simply added to the roots of one syllable to form the infinitive. An extra -i- is added before tuṃ in the case of the bases consisting of more than one syllable.
2. Dānaṃ datvā sīlaṃ rakkhitvā sagge* nibbattituṃ** sakkonti***.
3. Kumārī alātaṃ ānetvā bhattaṃ pacituṃ aggiṃ jālessati.
4. Nāriyo nagarā nikkhamma udakaṃ pātuṃ vāpiyā kūlaṃ gacchiṃsu.
5. Nattāro araññā phalāni āharitvā khādituṃ ārabhiṃsu****.
6. Sīlavā isi dhammaṃ desetuṃ pīṭhe nisīdi.
7. Coro āyudhena paharitvā mama pituno aṅguliṃ chindi.
8. Yuvatiyo padumāni ocinituṃ***** nadiṃ gantvā kūle nisīdiṃsu.
9. Mayaṃ chattāni ādāya susānaṃ gantvā pupphāni ocinissāma.
10. Kaññā vatthaṃ ānetuṃ āpaṇaṃ gamissati.
11. Tumhe vanaṃ gantvā gāvīnaṃ dātuṃ paṇṇāni āharatha.
12. Mayaṃ locanehi rūpāni passitvā sukhaṃ dukkhaṃ ca labhāma.
13. Tvaṃ sotena suṇituṃ ghāṇena ghāyituṃ****** ca sakkosi.
14. Kukkuṭiyā aṇḍāni rukkhassa mūle santi.
15. Viduno amataṃ labhitvā maraṇaṃ na bhāyanti.
16. Manussā cittena cintetvā******* puññāni karissanti.
17. Tumhe dhammaṃ sotuṃ ārāmaṃ gantvā puline nisīdatha.
18. Dhanavanto suvaṇṇaṃ datvā ñāṇaṃ laddhuṃ na sakkonti.
19. Dārako chattaṃ gaṇhituṃ******** sopāṇaṃ āruhi.
20. Mama bhaginī puññaṃ labhituṃ sīlaṃ rakkhissati.
***** To gather, to collect. ****** To smell.
******* Having thought. ******** To take.
1. The boys went to the foot of the tree to eat fruits.
2. The maiden climbed the tree to gather flowers.
3. I went into the house to bring an umbrella and a cloth.
4. The girl asked for a fire-brand to make a fire.
5. We are able to see objects (=forms) with our eyes.
6. You smell with your nose and hear with your ears.
7. Having gone to hear the doctrine, they sat on the sand.
8. People are not able to purchase wisdom with (their) gold.
Having bathed in the tank, our sisters and brothers came home to eat and sleep.
Having seen a leopard the boy ran across the garden and crossed*** the river.
You get merit through charity and virtue.
Having grazed (eaten grass) in the cemetery, my aunt’s cows went to the tank in order to drink water.
Particles, named avyaya in Pali, consists of adverbs, conjunctions, prepositions, indeclinable past participles ending in tvā, tvāna, tūna and ya, and infinitives.
1. Mayaṃ gāviyā khīraṃ, khīramhā dadhiṃ, dadhimhā sappiñca labhāma.
2. Mātā dhītuyā akkhīsu assūni disvā (tassā)* vadanaṃ vārinā dhovi.
3. Kasmā tvaṃ ajja vāpiṃ gantvā puna nadiṃ gantuṃ icchasi?
4. Kathaṃ tava bhātaro nadiyā padumāni ocinitvā āharissanti?
5. Addhā te dhanūni ādāya vanaṃ pavisitvā migaṃ māretvā ānessanti.
8. Kumārā sīghaṃ dhāvitvā vāpiyaṃ kīlitvā sanikaṃ gehāni agamiṃsu.
9. Tumhe khīraṃ pivituṃ icchatha, athavā dadhiṃ bhuñjituṃ?
10. Yāva mayhaṃ pitā nahāyissati tāva ahaṃ idha tiṭṭhāmi.
11. Yathā bhūpati āṇāpeti tathā tvaṃ kātuṃ icchasi?
12. Āma, ahaṃ bhūpatino vacanaṃ atikkamituṃ**** na sakkomi.
** Ablative must be used with “vinā”. *** Bhañjati = breaks.
1. Do you like to drink milk or to eat curd?
2. First* I will drink gruel and then eat curd with honey.
3. Go quickly to the market to bring some ghee.
4. Having bathed in the sea why do you like to go again there now?
5. Do you know how our fathers gathered honey from the forests?
I will stay on the river bank till you cross the river and come back.
My mother-in-law went to the city without her retinue and returned with a sister.
The millionaire fell on (his) knees** before the king and bowed down at his feet.
Is your horse able to run fast?
Yes, certainly it will run fast.
elephant and cut its tasks.
Why does your father walk slowly on the sand?
 The first group of this classification includes concrete, common, proper, and abstract nouns other than that of Primary and Secondary Derivatives.
46. Pronouns admit of all genders as they stand for every person or thing which are in different genders. They become adjectives when they qualify other nouns. They have no vocative forms.
47. Adjectives in Pali are not treated separately from nouns, as they take all the inflections of the nouns. Almost all pronouns become adjectives when they are used before a substantive of the same gender, number and case. They are pronouns when they stand alone in a sentence. This difference will become clear from the following exercise.
Sabbesaṃ nattāro paññavanto na bhavanti.
Mātā ubhayāsaṃ pi dhītarānaṃ vatthāni kiṇitvā dadissati.
Ko nadiyā vāpiyā ca antarā dhenuṃ harati?
Kassa putto dakkhiṇaṃ disaṃ gantvā vīhiṃ āharissati?
Ye pāpāni karonti te niraye** nibbattitvā dukkhaṃ labhissanti. Kāsaṃ dhītaro vanamhā dārūni āharitvā odanaṃ pacissanti? Katarena maggena so puriso nagaraṃ gantvā bhaṇḍāni** kiṇi? Itarā dārikā vanitāya hatthā pupphāni gahetvā cetiyaṃ pūjesi. Paresaṃ dhanaṃ dhaññaṃ vā gaṇhituṃ mā cintetha.
Aparo aññissaṃ vāpiyaṃ nahātvā pubbāya disāya nagaraṃ pāvisi***.
* Left the household life; became a monk.出家 ** Bhaṇḍa = (n) goods.
All entered the city (in order) to see gardens, houses and streets.
The daughters of all the women in the village walked along the path to the shrine.
Another maiden took a lotus and gave (it) to the farmer. Which man will bring some milk for me?
Sons of all rich men do not always become wealthy.
Tomorrow, all women in the city will come out from there and wander in the forest.
Whosoever* acquires merit through charity will be born in heaven.
A certain man brought lotuses from the pond, another man carried (them) to the market to sell.
My brother’s son broke the branches of the other tree (in order) to gather flowers, leaves and fruits.
The rest is similar to that of the masculine.
Eta (that or this) is declined like ta. One has only to prefix an “e” to the forms of ta, e.g. eso, ete, etaṃ, enaṃ, and so on.
Ayaṃ sīho tamhā vanamhā nikkhamma imasmiṃ magge ṭhatvā ekaṃ itthiṃ māresi.
So tāsaṃ yuvatīnaṃ tāni vatthāni vikkiṇitvā tāsaṃ santikā* mūlaṃ labhissati.
Imissā dhītaro tamhā vanamhā imāni phalāni āhariṃsu, aññā nāriyo tāni khādituṃ gaṇhiṃsu.
Imā sabbā yuvatiyo taṃ ārāmaṃ gantvā dhammaṃ sutvā Buddhaṃ padumehi pūjessanti.
Ime manussā yāni puññani vā pāpāni vā karonti tāni te anugacchanti***.
Tassā kaññāya mātā dakkhiṇāya disāya imaṃ gāmaṃ āgantvā idha ciraṃ**** vasissati.
Tassa nattā imassa bhātarā saddhiṃ Koḷambanagaraṃ***** gantvā tāni bhanḍāni vikkiṇissati.
Tā nāriyo etāsaṃ sabbāsaṃ kumārīnaṃ hatthesu padumāni ṭhapesuṃ******, tā tāni haritvā cetiyaṃ pūjesuṃ.
Tassā rājiniyā etā dāsiyo imehi rukkhehi pupphāni ocinitvā imā mālāyo kariṃsu.
Kesaṃ so imaṃ dhanaṃ datvā sukhaṃ labhissati?
Yo magge gacchati, tassa putto suraṃ pivitvā ettha sayati.
* Santika = near (but here: tāsaṃ santikā = from them). ** Mūla (n) money, cash.
**** Ciraṃ (m) for a long time.
****** 3rd person plural of the Past Tense.
A certain man having gone to that cemetery gathered those flowers and brought them here.
The husband of that woman bought these clothes from that market and gave them to his grandsons.
Her sisters went to that field (in order) to bring grass for these cows. I got these lotuses and flowers from a certain woman of that village. Today all maidens of this city will go to that river and will bathe in it. They brought those goods to a merchant in that market.
Having sold those cows to the merchants, they bought clothes, garlands and umbrellas with that money.
Who are those men that** killed a lion yesterday in this forest?
Which woman stole her garland and ran through this street? * Place = ṭhāna (n).
** Use the relative pronoun “ya”.
50. Participles are a kind of adjectives formed from the verbal bases. Like verbs they are divided into Present, Past and Future; and each group is again divided into Active and Passive. Being adjectives they are declined in all the genders.
Remark: Here one should note that these participles change their endings in the feminine.
52. A. All of these have another form ending in -māna, like gacchamāna. In that form, they are declined like nara(N.8) in the masculine, vanitā(N.31) in the feminine, and nayana(N.40) in the neuter.
Tiṭṭhanto goṇo tiṇaṃ khādati = The bull which is standing eats grass, or Goṇo tiṭṭhaṃ tiṇaṃ khādati = The bull eats the grass standing.
C. Active Participles formed from the transitive bases often take an object, e.g.
Bhattaṃ bhuñjanto = eating rice.
Gāmaṃ gacchanto dārako ekaṃ goṇaṃ disvā bhāyi.
Dārikā rodantī ammāya santikaṃ gantvā pīṭhe nisīdati.
Dānaṃ dadanto so dhanavā sīlavante gavesati********.
* Khāda = to eat hard food. “Bhuñja” is used in eating soft food. ** In the city of Sāvatthi.
*** Having awakened or raised.
**** Went away, moved aside.
***** Having raised up. ****** Begging. ******* Drinking. ******** Seeks.
The mother, having raised the crying girl, gave her (some) milk. Walking on the river-bank we saw (some) people bathing in the river. Seeing us there a deer began to run and fell in a pit.
A certain man living in this village saw a leopard running to that mountain.
Our fathers and brothers will wander through villages and towns, (while) selling and buying goods.
Standing on the mountain that day, I saw a lioness sleeping in a cave. The boy came to see me, laughing and running.
to the people of that city.
While cooking (some) rice, his sister sat singing* on a chair. Giving alms to the beggars the millionaire spent** all his wealth. Playing on the road the boys saw a man running from there.
53. The Past Participles are formed in many ways. Their formation will be shown in the second book; only a few examples are given here.
N.B. — These Participles are often used as complements of verbs, e.g., So Kālakato (hoti) = he is dead. Sometimes the verb is understood.
1. Hīyo araññaṃ gato so puriso ahinā daṭṭho mari.
2. Rukkhato otiṇṇā pakkhī dārakena sakkharāhi hatā honti.
3. Purisena pharasunā chinno so rukkho tassa gehassa upari pati.
8. Ekena hatthinā chinnaṃ sākhaṃ aññā hatthiniyo gahetvā khādiṃsu.
9. Kuto tumhehi imāni vatthāni tāni padumāni ca kītāni?
10. Kuddho so bhūpati tasmiṃ nagare vutthe sabbe manusse tato nīhari***.
12. Idha imasmiṃ pīṭhe nisinnaṃ kumāriṃ gehato āgatā aññā dārikā pahari.
13. Tāya pahaṭā sā kaññā tassā mātuyā santikaṃ gatā rodantī aṭṭhāsi.
15. Bhūpati tehi manussehi katāni gehāni passitvā tesaṃ mūlaṃ adāsi.
* That have come out.
**** Vejja (m) doctor, physician. ***** Carried.
1. The peacock, having descended from the tree, has gone now to the rock.
2. Having been bitten by a serpent the boy was carried to a physician.
3. This woman does not like to take the money recieved from her sister.
5. Remembering his mother’s words the boy did not go to the dead man.
and brought by the slave woman.
8. A deer was seen by the maiden who was cooking rice** for her mother.
9. The rice that was cooked by her is given to beggars and crows.
10. The house made by them was broken by an elephant.
11. The enraged king killed all men who came to the city.
your cows ate its leaves.
13. The garland received from the queen by that girl is given to another girl.
14. The rice given to them was eaten by the slaves and the beggars.
15. The horse bought by the millionaire is carried by a charioteer.
* Has come = āgata.
** Who was cooking rice = bhattaṃ pacantiyā.
55. Pronominal (§47) and verbal adjectives (§50) are shown above. Ordinary adjectives are seta (=white), rassa (=short), mahanta (=big), and so on. As the adjectives qualify nouns, which are of different genders and numbers, they must agree with their substantives in gender, number and case.
56. The declension of adjectives will present no difficulties to the student who has mastered the declension of nouns.
The declension of verbal and pronominal adjectives and those of ending in -vantu and -mantu is given above. The others are declined like nouns (in various genders) according to their endings.
For instance: dīgha, rassa and others ending in -a of the above list are declined in the masculine like nara, and in the neuter like nayana. In the feminine they lengthened their last vowel, and are declined like vanitā.
Those ending in -u, such as bahu and mudu are declined like garu, dhenu and cakkhu. ∩Sometimes these, ending in -u, add kā to their feminine stem, and then they are declined like vanitā, e.g., mudu = mudukā, bahu = bahukā.
Mālinī and such others are declined like kumārī.
Rattā gāviyo khette āhiṇdantiyo bahuṃ tiṇaṃ khādiṃsu.
Uccā kumārī nīlaṃ vatthaṃ paridahitvā* mahantaṃ nagaraṃ gamissati. Bahavo manussā dīghāhi rajjūhi setā dhenuyo bandhitvā gambhīraṃ nadiṃ hariṃsu.
Amhākaṃ bahūnaṃ bandhavānaṃ puttā dubbalā honti**.
Paṇḍitassa purisassa sā bālā bhaginī pakkāni phalāni ocinitvā appakānaṃ dārakānaṃ adāsi.
Tassā mahallikāya itthiyā daharo nattā uttāne jale nahāyati.
Mālinī nārī rassena maggena khuddakaṃ gāmaṃ gacchi.
Daharā kaññā mudunā hatthena rattāni padumāni gaṇhāti.
Balavanto appakaṃ pi dhanaṃ labhitvā dubbale manusse pīḷenti.
Balavantā kāḷā goṇā uccesu girīsu āhiṇḍitvā bahūni tiṇāni khādanti. Bahunnaṃ*** bālānaṃ puttā tassā nadiyā gambhīre jale patitvā mariṃsu. Mama bhātarānaṃ majjhimo nīce pīṭhe nisīditvā āmaṃ phalaṃ khādati. Mayaṃ suve majjhimaṃ vāpiṃ gantvā setāni padumāni nīlāni uppalāni**** ca āharissāma.
Tumhe mahallake dubbale ca purise disvā mā hasatha.
*** There are two forms: “bahūnaṃ” and “bahunnaṃ”.
A white cow drank much water from that big tank.
Wearing red clothes many girls are going to the big market in that large city. The sons of that elderly woman are neither powerful nor rich*.
Our young ones always like to eat many unripe fruits.
That foolish woman went to that long river and fell in its deep water.
Water in this pond is not deep but shallow.
My old (elderly) aunt brought a long rope to bind that red cow.
The powerful man cut many tall and dwarf trees in that small garden.
Sitting on a low chair the young girl eats a ripe mango** she got from her mother.
Much grass is brought by the slaves from that small field on the bank of that wide river.
White lotuses and blue lilies are bought by that feeble maiden from the elderly man.
The black oxen are sleeping on the rough ground near that high mountain. The young boy’s soft hand is burnt by the flame of that small lamp.
Many people will cross the great ocean and come to see this beautiful little island.
In this beautiful city there are big houses, wide streets, long paths, and many gardens.
* Neither … nor = “vā … na”: balavanto vā dhanavanto vā na honti.
58. Some of these numerals take all the genders, and some have their own.
inflections in different genders though they take all the genders.
C. From vīsati to navuti the numbers are feminine. So is koṭi.
D. Stems sata, sahassa and the compounds ending with them are neuter.
express the meaning “some”, e.g. eke manussā = some people.
F. The stems from dvi to aṭṭhārasa have only the plural forms. From vīsati upwards to navuti and from sata upwards to koṭi are in singular. But they take the plural form when it is required to show separate quantities, e.g.
cattāri satāni = four (quantities) of hundred.
G. Numerals are more often used as adjectives.
59. “Eka” is declined like the relative pronoun “ya” given above (§46).
Cha, satta, aṭṭha and all up to aṭṭhādasa are declined like pañca, e.g.
60. Vīsati and other numerals ending in -i are declined like bhūmi (§34). Tiṃsā and others ending in -ā are declined like vanitā. Vīsati itself has another form ending in -ā, i.e., vīsā.
“Sata” (100) and “sahassa” (1000) are declined like nayana (§40).
Cattāro purisā catūhi pharasūhi cattāri rukkhāni chinditvā āharissanti.
Tā tisso itthiyo imehi tīhi maggehi taṃ aṭaviṃ gantvā tissannaṃ kaññānaṃ tīṇi phalāni adaṃsu.
Ekissaṃ sālāyaṃ sataṃ purisā, paññāsā itthiyo ca nisīdissanti.
Mayaṃ ito navahi divasehi* pañcahi kumārehi saddhiṃ Koḷambanagaraṃ gamissāma.
Pañca dāsā dasannaṃ assānaṃ bahuṃ tiṇaṃ, appakaṃ udakañca āhariṃsu. Vīsati purisā dasahi goṇehi cattāri khettāni kasanti.
Vāṇijo kahāpaṇānaṃ** dvīhi satehi*** aṭṭha asse kiṇitvā te catunnaṃ dhanavantānaṃ vikkiṇi.
Tāsaṃ channaṃ itthīnaṃ cha bhātaro mahantaṃ pabbataṃ āruhitvā cha kapayo ānesuṃ.
Tāsaṃ mātā dasa ambe kiṇitvā catassannaṃ dhītarānaṃ dadissati.
Idāni Laṅkāyaṃ pañca-cattāḷīsa-satasahassaṃ manussā vasanti.
Pubbe Sāvatthinagare manussānaṃ satta koṭiyo**** vasiṃsu.
Tumhe ito dvīhi vassehi Anurādhapuraṃ***** gantvā tattha nava divase vasantā mahante cetiye passissatha.
Dāso ekena hatthena dve nāḷikere****** itarena ekaṃ panasañca******* harati.
Ahaṃ cattāri vassāni********* nagare vasitvā tato pacchā tayo māse********* gāme vasissāmi.
** ‘Kahāpaṇa’ is a square coin extensively used in former days, the purchasing power of which is said to have been about that of a florin (2 shillings).
*** With two hundreds (of kahāpaṇas).
**** Seven crores of people.
***** The sacred city of the Buddhists in Ceylon.
1. Four women bought eight mangoes and gave them to the two daughters.
4. In this hall there are five hundred men and three hundred women.
7. We lived in Colombo for eight years and nine months.
8. They will go to live there again three years and two months hence.
9. Having bought three clothes the father gave them to his three daughters.
10. Ten men with twenty oxen are ploughing these five fields.
11. Sixty elephants came out of the city and thirty of them entered the forest.
12. Of the twelve horses bought by me one is sold to another man.
13. The slave having brought 25 coconuts sold 20 of them to a woman.
15. Five million people live in the island of Ceylon.
All these are treated as adjectives.
. In the feminine their last vowel is changed into ā or ī and are declined like vanitā and kumārī respectively. Their declension in the neuter is like that of nayana.
1. Gacchantesu dasasu purisesu sattamo vāṇijo hoti.
2. Tassa sattamā dhītā aṭṭhamāya ekaṃ vatthaṃ adāsi.
3. Catassannaṃ yuvatīnaṃ tatiyāya bhātā pañca asse ānesi.
4. Mayhaṃ pitā sattatime vasse pañcame māse kālaṃ akāsi*.
6. Idāni aṭṭhamo Edwardnāmo bhūpati rajjaṃ karoti**.
7. Pubbe chaṭṭho Parakkamabāhu-bhūpati Jayavaddhanapure rajjaṃ kari.
8. Pāṭhasālāya*** asītiyā sissesu pañcavīsatimo hīyo gambhīre udake pati.
10. Dvīsu pāṭhasālāsu paṭhamāya tisataṃ sissā**** uggaṇhanti.
11. Dvinnaṃ dhanavantānaṃ dutiyo tiṃsatiyā yācakānaṃ dānaṃ adāsi.
12. Nahāyantīsu pañcasu nārīsu tatiyāya bhātā dhanavā hoti.
* Kālaṃ karoti = dies.
** Rajjaṃ karoti = reigns. *** Pāṭhasālā (f) school. **** Sissa (m) student.
1. The fifth of the ten merchants will buy the gem.
2. On the third day the four rich men will give alms to a hundred beggars.
3. There are eight hundred students in the first of the three schools.
4. My fourth brother lives in the sixth house of the fifth street in Colombo.
5. We will go to the city in the third month of the second year.
6. His tenth son will come here on the 25th day of this month.
7. The sixth of the seven women wears a red cloth, and the fifth a blue one.
8. King Edward VĪ died 26 years ago*.
9. His son, King George V reigned for 25 years and 10 months.
10. I will buy the second of these ten horses with one hundred florins.
11. Out of the eighty students in this school the 20th died yesterday.
12. His dead body was carried to the cemetery by 15 students.
13. My sixth brother will come here with the fourth one.
14. His third brother’s second daughter learns at this school.
15. The first sister of the queen will visit Anurādhapura after three months.
But many other indeclinables like tadā (then) may be taken under this heading.
Of the numerical adverbs ordinals take the form of the neuter singular, e.g.
Paṭhamaṃ = at first; for the first time.
Dutiyaṃ = for the second time.
Cardinals form their adverbs by adding suffixes -kkhattuṃ and dhā.
Catukkhattuṃ = four times. Catudhā = in four ways.
Imesaṃ dasannaṃ dhanavantānaṃ pañcamo sukhaṃ jīvati.
Ayaṃ dīpi sanikaṃ āgantvā sahasā gāviyā upari pati.
Aṭṭhannaṃ kaññānaṃ chaṭṭhā gāviṃ daḷhaṃ bandhitvā vāpiṃ nesi. Ime pañca dārakā abhinhaṃ magge dhāvantā kīḷanti.
Imesu navasu sissesu sattamo sādhukaṃ uggaṇhāti.
Bhikkhū Bhagavato santikaṃ āgantvā taṃ vanditvā ekamantaṃ nisīdiṃsu.
So seṭṭhī (attano*) dhanaṃ pañcadhā vibhajitvā pañcannaṃ dhītarānaṃ adadi.
Tassa chaṭṭhāya dhītuyā putto dvikkhattuṃ imaṃ nagaraṃ āgacchi.
Paṭhamaṃ te assā rathaṃ samaṃ ākaḍḍhiṃsu, dutiyaṃ sīghaṃ dhāviṃsu.
Mama aṭṭhannaṃ bhātarānaṃ catuttho dukkhaṃ jīvati. Kathaṃ te cattāro vāṇijā tattha vasanti?
So dhītaraṃ evaṃ vatvā sahasā tato aññaṃ ṭhānaṃ gacchi.
Those ten boys are constantly playing at this place.
pañcadhā = in five ways kathaṃ = how?
These twelve merchants went to the Buddha and sat aside to hear His preaching***.
Suddenly a thief came to me and tried**** to take my umbrella.
Slowly they went together***** to the bank of the river and came back separately.
The third of the five sons of my friend learns with difficulty. How did he enter the city and come out of it quickly?
Thus he spoke to his third sister and went aside.
** Sīlāni or sikkhāpadāni. *** Desanaṃ.
63. A sentence may contain any number of words; but one cannot make a sentence without a verb.
(1) “Puriso sayati.” (The man sleeps), is a complete sentence. Here “puriso” is the subject and “sleeps” is the predicate.
(2) The above sentence has no object as intransitive verbs do not take an object. But transitive verbs always take an object; therefore a sentence formed with a transitive verb consists of three portions, viz.:- kattā (subject), kammaṃ (object), and kriyā (predicate), e.g.
= The man cuts the tree.
In any way the meaning is the same; and one has no difficulty in finding the subject and the object as they are always in different cases.
65. (1) The predicate must agree with the subject in number and person. (2) An adjective (participle included), must agree with the noun it qualifies in gender, number and case, e.g. Balavā puriso sayantaṃ goṇaṃ bandhati.
(A) Ye puññaṃ karonti te sagge nibbattanti.
(B) Yo magge gacchati tassa pitā hīyo mari.
1. Bhātā vāpiṃ gacchanto ekassa rukkhassa mūle nisīdi.
2. Tassa pitā pāto gehā nikkhamitvā vanaṃ gamissati.
3. Te pakkhino tesaṃ rukkhānaṃ sākhāsu nisīditvā ravanti.
4. Catasso kumāriyo pupphāni ocinituṃ ekaṃ rukkhaṃ āruhiṃsu.
5. Dasa hatthino imassa taruno aṭṭha sākhā bhañjitvā khādiṃsu.
6. Sā yuvatī dve mālā piḷandhitvā hasantī tiṭṭhati.
7. Suve mayaṃ taṃ nagaraṃ gantvā bahūni bhaṇḍāni kiṇissāma.
8. Magge dhāvantā pañca dārakā ekasmiṃ āvāṭe patiṃsu.
9. Paṇṇarasa vāṇijā dasa asse āharitvā seṭṭhino vikkiṇiṃsu.
10. Dve kassakā cattāro kāḷe goṇe haritvā tassaṃ nadiyaṃ nahāpesuṃ.
Insert suitable subjects, objects and predicates where necessary.
1. …………… rukkhaṃ āruhitvā phalāni ocināti.
2. Magge gacchanto …………… dhāvante …………… passi.
3. Tuyhaṃ bhaginī dārakaṃ ādāya hasantī …………….
4. Dāso …………… rajjuyā bandhitvā nahāpeti.
5. …………… āpaṇamhā vatthāni kiṇitvā ānetha.
6. Mayaṃ nahātvā āgantvā bhattaṃ …………….
7. Ahaṃ suve tayā saddhiṃ gāmaṃ …………….
8. Yuvatiyo …………… ocinituṃ …………… gamissanti.
9. Amhākaṃ …………… tasmiṃ nagare bhaṇḍāni vikkiṇanti.
10. Cattāro …………… padumāni ādāya vihāraṃ gamissanti.
11. …………… suve āpaṇaṃ gantvā …………… āharissāma.
12. Tvaṃ sakkharāhi godhaṃ mā …………….
13. Vānarā …………… āruhitvā …………… bhañjanti.
14. Tā itthiyo …………… pacitvā bhuñjitvā …………….
In enlarging a sentence one must enlarge the subject or the object, or both of them. They may be enlarged with one or more adjectives, adjectival phrases, or clauses, or with a noun in the genitive, which is in the nature of an adjective, as it separates the thing possessed, from others.
The enlargement of a predicate is called its extension. It may be done by adding one or more adverbs or adverbial phrases, or words in the Instrumental, Ablative (of separation) or Locative cases.
* Quadruped or that which has four feet.
** That which has horns, or possessed of horns.
11. Tumhe pakkhino mā māretha.
Ahaṃ sīlaṃ rakkhissāmi. Bhikkhavo dhammaṃ desenti. Mayaṃ Anurādhapuraṃ gamissāma.
Te dhanavantā mahantesu mañcesu sukhaṃ sayissanti.
Bhūpatino paṭhamo putto bahūhi manussehi saddhiṃ suve uyyānaṃ gamissati.
Seṭṭhino balavanto aṭṭha puttā kakkhaḷaṃ coraṃ asīhi paharitvā tatth’eva* māresuṃ.
Gāmaṃ gacchantī vanitā aññissā bālaṃ dhītaraṃ disvā tassā tayo ambe adāsi.
68. In forming a sentence with a verb in the passive voice, the subject stands in the Ablative of Agent and the object in the Nominative. The verb takes the number and the person of the Nominative (object). This is the way Pali grammarians stated it. But in English, the subject always take the Nominative form; therefore the object becomes the subject when a sentence is turned from active to passive.
Vanitāya odano pacīyati (or paccati).
Here, “vanitāya” is named anuttakattā (the agent, subject) and “odano” uttakamma (the object in the Nominative) in Pali.
2. Te Goṇā dāsehi paharīyanti.
3. Tvaṃ balinā purisena ākaḍḍhīyasi.
4. Mayaṃ amhākaṃ arīhi mārīyāma.
5. Te migā tāya dāsiyā bandhīyanti.
6. Iminā vaḍḍhakinā* imasmiṃ gāme bahūni gehāni karīyanti.
7. Tumhe tasmiṃ gāme manussehi bandhīyatha.
8. Amhākaṃ bhaṇḍāni tesaṃ dāsehi gāmaṃ harīyanti.
9. Aṭṭhahi vāṇijehi cattāro assā nagaraṃ āharīyanti.
10. Mayaṃ amhākaṃ dhītarehi nattārehi ca vandīyāma.
11. Taṃ mahantaṃ khettaṃ pañcahi kassakehi kasīyati.
12. Vanitāya bahūni vatthāni tassaṃ pokkharaṇiyaṃ dhovīyanti.
13. Seṭṭhinā bahunnaṃ yācakānaṃ dānaṃ dīyati.
14. Tasmiṃ ārāme vasantehi bhikkhūhi sīlāni rakkhīyanti.
15. Chahi bhikkhūhi pañcasatānaṃ manussānaṃ dhammo desīyati.
16. Paññāsāya manussehi tasmiṃ āpaṇe bahūni bhaṇḍāni kiṇīyanti.
17. Dasahi vanitāhi dvisataṃ ambānaṃ vikkiṇīyati.
18. Dāsiyā pakko odano gahapatinā bhuñjīyati.
19. Magge ṭhito dārako tassa mātuyā hatthehi gaṇhīyati.
20. Buddhena devānaṃ manussānañca dhammo bhāsīyati.
1. The cows are tied with long ropes by the slaves.
2. Two black horses are bought by the two rich men.
3. You are beaten by four men.
4. This house is built (made) by eight carpenters.
5. Nine cows are killed by two tigers in that forest.
6. Thou art dragged to the field by those powerful men.
7. Many goods are sold in this village by those two merchants.
You are tied fast by the people of the city.
The baby is carried to a physician by his mother.
The rice cooked by the slave woman is eaten by her son and brothers. Many red clothes are washed in the tank by those women.
Three hundred mangoes are sold by six tall women.
Much wealth is given to his relations by that rich man.
All grass in this field is eaten by eight oxen and four cows.
The Buddha is worshipped everywhere in this island.
Two fields are ploughed by 12 farmers and six oxen.
Those who went by that path are killed by a lion.
Here one notices that “ita” is added to the roots ending in a, and ta is added to the roots ending in vowels other than a. But this rule is not without exceptions.
A list of some Passive Past Participles is given above (§53). The words therein are formed in various ways; but the student should not bother at present about their formation.
Kaññāya bhuñjiyamānaṃ bhattaṃ sunakhassa dātabbaṃ (hoti). Purisena chindiyamāno rukkho gehassa upari patissati.
Purisehi khettāni kasitabbāni, vanitāhi tesaṃ bhattaṃ pacitabbaṃ. Puttehi dhītarehi ca pitaro mātaro ca vanditabbā honti.
Dāsena harīyamāno asso vāṇijānaṃ vikkiṇitabbo hoti.
Corehi paharīyamānā purisā aññaṃ kattabbaṃ adisvā* aṭaviṃ dhāviṃsu.
Sissehi dhammo sotabbo** satthāni*** uggaṇhitabbāni.
Mayā dīyamānaṃ**** bhuñjitabbaṃ bhuñjituṃ bahū yācakā āgacchanti.
Vanitā dhovitabbāni vatthāni ādāya vitthataṃ nadiṃ gamissati.
Yuvatiyo vandanīyāni cetiyāni disvā ekāya kaññāya ociniyamānāni padumāni yāciṃsu.
Mama bhātā tasmiṃ vane āhiṇḍanto chindanīye bahū rukkhe passi.
Mayā ovadiyamāno bālo vattabbaṃ apassanto khinno***** nisīdi. * Not seeing.
** Should be heard. *** Sciences.
**** Given by. ***** Dejected.
The field should be ploughed by the farmers with their oxen.
Being beaten by an enemy and not knowing what should be done*, the man ran across the field.
Many beggars came to receive the alms given by the rich merchant. Your parents** are to be worshipped and protected by you.
7. The horses that are being carried by the merchants are to be sold tomorrow.
8. Ths horse being beaten by the slave ran quickly to the field.
9. Precepts should be oberved and alms should be given by you.
10. Many clothes are to be washed by our friends.
11. Ten men cut many trees that should be cut in that garden.
12. The trees which are being cut by them will fall on other trees.
13. The merchants did not get any food that should be eaten by them.
14. What should happen will happen**** to us and the others.
15. The rice is to be cooked and carried to the field by us.
* Kim kātabban ti ajānanto.
** Mātāpitaro (is a compound noun). *** Ovadito.
**** Bhavissati = will happen.
N.B. — There is a similarity between ‘pāceti’, ‘pācayati’ and ‘coreti’, ‘corayati’; but the former are causal and the latter are simple verbs.
1. Seṭṭhī vaḍḍhakiṃ gehaṃ kārāpeti.
2. Mātā dārakaṃ pokkharaṇiyaṃ nahāpessati.
3. Amhākaṃ pitaro bhikkhū bhojāpesuṃ.
4. Vanitāyo dāsiṃ bhattaṃ pācāpesuṃ.
5. Pāpakārino dāsehi* bahū mige mārāpenti.
6. Gahapatayo purisehi* dārūni gaṇhāpenti.
7. Garu sisse dhammaṃ uggaṇhāpesi.
8. Adhipati purisehi rukkhe chindāpessati.
9. Ahaṃ kaññāhi bhaṇḍāni āharāpessāmi.
10. Tumhe bhātarehi kapayo gāmaṃ harāpetha.
11. Mayaṃ dasahi goṇehi khettaṃ kasāpessāma.
12. Mātā puttaṃ pīṭhe nisīdāpetvā bhattaṃ pacituṃ taṇḍule** āharāpesi.
* Instrumental is also used with the causal forms. ** taṇḍula (m, n) (uncooked) rice.
1. The sinner causes his brothers to kill birds.
2. The rich men make their sons gave alms.
3. The king makes the carpenters build five houses.
4. The charioteer makes the slave bring two horses near the chariot.
5. The women get their daughters cook rice for the guests.
6. The carpenter gets the work* done by the servants.
7. The leader gets his men cut many trees in his garden.
8. They will get the field ploughed by 20 oxen.
9. I will make my son eat some food.
10. We will cause our slaves to go to the town.
11. They make the cows eat grass.
12. Do not allow him do that work*.
atthaññū (m) knower of the meaning.
anto (ind) in, inside. apagacchati (v) goes away. apaci (v) cooked.
apara (adj) another, western. apassanta (pr.p) not seeing. api (ind) and, also.
appaka (adj) few, a little. abhavi (v) was.
aṅguli (f) finger. 手指 acari (v) walked, travelled.
añña (adj) another, other. aññatara (adj) certain. aṭavi (f) forest.
aṭṭhama (adj) eighth. aṭṭhavīsati (f) twenty-eight. aṭṭhasata (n) 800. aṭṭhādasa (3) eighteen. aṭṭhārasa (3) eighteen. aṭṭhāsi (v) stood.
aṭṭhāsīti (f) eighty-eight. aṭṭhi (n) bone, seed.
atha (ind) then, after that.
asani (f) thunderbolt. asi (m) sword.
assa (pron) his, to him. assā (pron) her, to her. assu (n) tear.
ākaddhīyati (v) is dragged, is pulled.
āgacchati (v) comes. āgacchi (v) came.
āgantvā (ger) having come. āgantuṃ (inf) to come. āgamma (ger) having come. ādāya (ger) having taken. āneti (v) brings.
ānetvā (ger) having brought. āpaṇa (m) shop, market. āma (adj) unripe.
āharituṃ (inf) to bring. āharīyati (v) is brought. āhāra (m) food. āhiṇḍati (v) wanders.
icchati (v) wishes. itara (adj) the other. ito (ind) hence.
itthī (f) woman. idaṃ (n) this [thing]. idāni (ind) now.
imā (pron) these [women]. ime (pron) these [men].
ukkhipitvā (ger) having raised up.
uggaṇhitabba (pot.p) that should be learnt.
uttara (adj) northern. uttāna (adj) shallow. udaka (n) water. udadhi (m) ocean. udeti (v) rises up. upari (ind) above. uppala (n) water-lily. ubhaya (3) both. ussahati (v) tries.
eka (adj) one, certain. ekakkhattuṃ (adv) once. ekacattāḷīsati (f) forty-one. ekatiṃsati (f) thirty-one. ekato (ind) together. ekadā (adv) one day, once. ekadhā (adv) in one way. ekattha (adv) in one place. ekamantaṃ (adv) aside. ekavīsati (f) twenty-one. ekasaṭṭhi (f) sixty-one. ekādasa (3) eleven. ekādasama (adj) eleventh. ekāsīti (f) eighty-one. ekūnacattāḷīsati (f) 39. ekūnatiṃsati (f) 29. ekūnapaññāsati (f) 49. ekūnanavuti (f) 89. ekūnavīsati (f) 19. ekūnasaṭṭhi (f) 59. ekūnasattati (f) 69. ekūnasata (n) 99. ekūnāsīti (f) 79.
okkamma (ger) having moved aside.
ocinituṃ (inf) to gather, to collect.
oloketi (v) looks at. olokenta (pr.p) looking at.
kathā (f) speech, talk. katheti (v) says.
kathesi (v) said, told. kadalī (f) plantain.
karissati (v) will do. karī (m) elephant. karīyati (v) is done. karoti (v) does.
karonta (pr.p) doing. kavi (m) poet.
kasati (v) ploughs. kasīyati (v) is ploughed. kassaka (m) farmer. kāka (m) crow.
kātabba (pot.p) that should be done.
kātuṃ (inf) to do. kāraṇa (n) reason. kārāpeti (v) causes to do. kāya (m) body.
kālaṃ karoti (v) dies. kāsu (f) pit.
katara (3) which of the two.
kattu (m) doer, compiler. kattha (adv) where. katvā (ger) having done. kathaṃ (ind) how.
kiṇanta (pr.p) buying. kiṇāti (v) buys.
kiṇitvā (ger) having bought. kiṇīyati (v) is bought.
kīḷitvā (ger) having played. kukkuṭī (f) hen.
kūla (n) [river] bank. ketu (m) banner.
khara (adj) rough, coarse. khādati (v) eats. khādanta (pr.p) eating. khādi (v) ate.
khāditvā (ger) having eaten. khinna (p.p) dejected.
khuddaka (adj) small. khudā (f) hunger.
gacchati (v) goes. gacchanta (pr.p) going. gacchāpeti (v) causes to go. gacchi (v) went. gacchissati (v) will go. gaṅgā (f) river.
khaṇati (v) digs. khanti (f) patience.
gaṇhāpeti (v) causes to take. gaṇhi (v) took.
gaṇhituṃ (inf) to take. gaṇhīyati (v) is taken.
gantvā (ger) having gone. gamissati (v) will go. gambhīra (adj) deep.
gavesati (v) seeks. gahapati (m) householder. gahita (p.p) taken.
gahetvā (ger) having taken. gāma (m) village.
gāyanta (pr.p) singing. gāvī (f) cow.
guṇavantu (adj) virtuous. guhā (f) cave.
ghaṭa (m) water-pot. ghāṇa (n) nose. ghāyituṃ (inf) to smell.
catutthī (f) Dative. catuddasa (3) fourteen. catuppada (m) quadruped. caturāsīti (f) eighty-four. catuvīsati (f) twenty-four. carati (v) walks.
caranta (pr.p) walking. caritvā (ger) having walked. citta (n) mind.
ciraṃ (adv) [for a] long time.
cuddasa (3) fourteen. cuddasama (adj) fourteenth. cetiya (n) shrine, pagoda. cora (m) thief.
catuttiṃsati (f) thirty-four. catuttha (adj) fourth.
chāyā (f) shade, shadow. chāsīti (f) eighty-six. chindati (v) cuts.
ṭhapeti (v) keeps. ṭhapetu (v) let him keep. ṭhapesi (v) kept.
ḍasitvā (ger) having bitten or stung.
taṇḍula (n) rice [uncooked]. tatiya (adj) third.
tathā (ind) so, likewise, in that way.
taritvā (ger) having crossed. taru (m) tree.
taruṇī (f) young woman. tava = thine, your.
tassā = of her, to her.
ñāṇa (n) wisdom. ñāta (p.p) known. ñātu (m) knower.
jatu (n) sealing wax. jayatu (v) let him conquer. jala (n) water.
ṭhatvā (ger) having stood. ṭhapita (p.p) kept.
tiṭṭhati (v) stands. tiṭṭhanta (pr.p) standing. tiṇa (n) grass.
dadanta (pr.p) giving. dadamāna (pr.p) giving. dadāti (v) gives.
dantī (m) tusker, elephant. dasa (3) ten.
dātabba (pot.p) that should be given.
dāna (n) alms, charity. dāyaka (m) giver.
dāraka (m) young one, boy. dārikā (f) girl.
dāsī (f) slave woman. dinna (p.p) given.
tiriyaṃ (adv) across. tiṃsati (f) thirty. tiṃsatima (adj) thirtieth. tiṃsā (f) thirty.
tuyhaṃ = to you, your. tulā (f) scale, balance.
te-asīti (f) eighty-three. tettiṃsati (f) thirty-three. tenavuti (f) ninety-three. tepaññāsā (f) fifty-three. terasa (3) thirteen. terasama (adj) thirteenth. tevīsati (f) twenty-three. tesaṭṭhi (f) sixty-three. tesattati (f) seventy-three. teḷasa (3) thirteen.
dakkhiṇa (adj) southern. daṭṭha (p.p) bitten.
dundubhi (f) drum. dubbala (adj) feeble.
deva (m) rain, deity. devatā (f) deity.
devī (f) queen, goddess. desanā (f) preaching. desita (p.p) preached. deseti (v) preaches. desesi (v) preached. desīyati (v) is preached. doṇi (f) canoe, boat.
dolā (f) palanquin. dvattiṃsati (f) thirty-two. dvādasa (3) twelve. dvādasama (adj) twelfth.
dvānavuti (f) ninety-two. dvāvīsati (f) twenty-two. dvāsaṭṭhi (f) sixty-two. dvāsattati (f) seventy-two. dvāsīti (f) eighty-two.
dvisattati (f) seventy-two. dvisata (n) two hundred. dveasīti (f) eighty-two. dvepaṇṇāsā (f) fifty-two. dvesattati (f) seventy-two.
dhana (n) wealth. dhanavantu (adj) rich. dhanu (n) bow. dhamma (m) doctrine. dhātu (f) element, relic. dhāvati (v) runs. dhāvanta (3) running. dhāvi (v) ran.
dhāvitvā (ger) having run. dhītu (f) daughter.
dhenu (f) cow [of any kind]. dhovati (v) washes.
dhovitabba (pot.p) that should be washed.
nisīdāpeti (v) causes to sit. nisīdi (v) sat.
nisīditabba (pot.p) should be sat.
nisīditvā (ger) having sat. nīca (adj) low, vulgar. nīta (p.p) led, carried. nīla (adj) blue.
nīharati (v) ejects. neti (v) leads, carries. netu (m) leader.
na (ind) not, no. nagara (n) city. nattu (m) grandson. natthi (v) is not. nadī (f) river. nayana (n) eye. nara (m) man.
navama (adj) ninth. navasata (n) nine hundred. navuti (f) ninety.
na santi = are not.
nahātvā (ger) having bathed. nahāpeti (v) causes to bathe. nahāyati (v) bathes. nahāyanta (pr.p) bathing. nāma (n) name.
pacitvā (ger) having cooked. pacchā (ind) afterwards. pañca (3) five.
pañcadasa (3) fifteen. pañcama (adj) fifth. pañcatiṃsati (f) thirty-five. pañcadhā (ind) in five ways. pañcavīsati (f) twenty-five. pañcasata (n) five hundred. paññavantu (adj) wise. paññā (f) wisdom.
paṇṇa (n) leaf. paṇṇarasa (3) fifteen. paṇṇāsati (f) fifty. paṇḍita (m) wise man. patati (v) falls.
pati (m) husband, master. pati (v) fell down.
pabbajati (v) becomes a monk, renounces.
passanta (pr.p) seeing, looking at.
pācāpeti (v) causes to cook.
pāceti (v) causes to cook. pāṭhasālā (f) school.
pāteti (v) fells, makes to fall.
pāto (ind) in the morning. pāda (m) foot, leg.
pubba (adj) former, eastern. purato (ind) in front.
purā (ind) before, formerly. purisa (m) man.
pālesi (v) protected. pāvisi (v) entered. pāsāṇa (m) stone, rock. pitu (m) father.
pharasu (m) axe, hatchet. phala (n) fruit, nut. phalavantu (adj) fruitful.
pīḷita (p.p) oppressed. pīḷeti (v) oppressed.
bahuka (adj) many. bārāṇasī (f) Benares [city].
bāla (adj) young, foolish. bāhu (m) arm.
bhagavantu (m) the Buddha, the Exalted One. (adj) the fortunate.
bhāsīyati (v) is told, is said.
bhuñjīyati (v) is eaten. bhutta (p.p) eaten. bhūpati (m) king. bhūpāla (m) king. bhūmi (f) earth, ground. bhogī (m) serpent. bhojāpeti (v) feeds. bhottuṃ (inf) to eat.
one who knows the measure. madhu (n) honey.
manussa (m) man, human being.
mayhaṃ = to me, my. mayūra (m) peacock. maraṇa (n) death.
mahī (f) earth, the river of that name.
yaṭṭihi (m/f) stick, walking stick.
yadā (adv) whenever. yasavantu (adj) famous. yāgu (f) rice, gruel. yācaka (m) beggar. yācati (v) begs.
yācanta (pr.p) begging. yāci (v) begged.
yāva (ind) as far as.
yāva … tāva (ind) until. yuvati (f) maiden.
mārāpeti (v) causes to kill.
miga (m) deer, beast. migī (f) she-deer.
miṇāti (v) measures. mitta (m) friend.
muṭṭhi (m) fist, hammer. mudu (adj) soft.
muni (m) monk. mūla (n) root, money.
should be observed or protected. rakkhīyati (v) is protected.
rāsi (m) heap. rukkha (m) tree.
rūpa (n) form, image. rodati (v) cries. rodanta (pr.p) crying.
vadana (n) face, mouth. vana (n) forest.
vanditabba (pot.p) that should be worshipped.
vandīyati (v) is worshipped. vapu (n) body.
vasanta (pr.p) living. vasu (n) wealth. vasudhā (f) earth. vassa (m/n) year, rain. vassati (v) rains. vaḷavā (f) mare.
vā (ind) or, either - or. vācā (f) word.
vāṇija (m) merchant. vānara (m) monkey. vāpī (f) tank.
vālukā (f) sand. vikkiṇanta (pr.p) selling. vikkiṇāti (v) sells. vikkiṇi (v) sold. vikkinīyati (v) is sold. vijju (f) lightning. viññātu (m) knower.
laṅkā (f) [island] of Ceylon. latā (f) creeper.
laddhā (ger) having got. laddhuṃ (inf) to get. labhati (v) gets, receives. labhituṃ (inf) to get.
likhati (v) writes. lekhaka (m) clerk. loka (m) world. locana (n) eye.
vatthu (n) base, site, ground. vadaññū (adj) charitable.
vīsati (f) twenty. vīsatima (adj) twentieth. vīhi (m) paddy.
vejja (m) doctor, physician. veṇu (m) bamboo.
sakiṃ (adv) once. sakuṇa (m) bird. sakuṇī (f) she-bird. sakkoti (v) is able.
sakkharā (f) sugar, gravel. sakhī (f) woman-friend. sagga (m) heaven. saṅgha (m) community. sace (ind) if.
satimantu (adj) mindful. satta (3) seven.
sattadasa (3) seventeen. sattati (f) seventy. sattatiṃsati (f) thirty-seven. sattama (adj) seventh. sattamī (f) Locative. sattarasa (3) seventeen. sattavīsati (f) twenty-seven. sattāsīti (f) eighty-seven. sattu (m) enemy.
satthu (m) teacher, adviser. sadā (ind) ever, always. saddhiṃ (ind) with. sanikaṃ (adv) slowly.
santi (f) peace, relief. santika (adj) near. sannipatati (v) assembles. sappi (n) ghee.
sayanta (pr.p) sleeping. sayita (p.p) slept.
sayitvā (ger) having slept. sasī (m) moon.
sassu (f) mother-in-law. saha (ind) with.
sahasā (adv) suddenly. sahassa (n) thousand.
sākhā (f) branch. sādhukaṃ (adv) well.
sāmī (m) master, lord. sāyaṃ (ind) in the evening. sārathī (m) charioteer.
sāvatthī (f) city of that name.
sikkhāpada (n) precept. sikhī (m) peacock. sindhu (m) sea.
precepts, virtuous. sīha (m) lion.
sutvā (ger) having heard. sunakha (m) dog.
surā (f) liquor, intoxicant. suriya (m) sun.
suve (ind) tomorrow. susāna (n) cemetery. susu (m) young one. seṭṭhī (m) millionaire. seta (adj) white.
sopāṇa (n) stair. soḷasa (3) sixteen.
hotu (v) let it be.
hattha (m) hand. hatthinī (f) she-elephant. hatthī (m) elephant. hadaya (n) heart.
haraṇīya (pot.p) that should be carried.
haranta (pr.p) carrying. harāpeti (v) causes to carry. hari (v) carried.
harita (p.p) carried. harituṃ (inf) to carry. harīyati (v) is carried. hasati (v) laughs.
given dinna (p.p) giver dātu dāyaka. (m) gives deti dadāti. f.
having cooked pacitvà (abs) having crossed taritvà (abs) having crowed ravitvà (abs) having divided bhà jetvà (abs) having done katvà ; vidhà ya (abs) having donned piëandhitva (abs) having drunk pivitvā (abs) having eaten bhu¤ jitvà ; khà ditvà .
Said vutta; kathita. p.p. Sand pulina. n., và lukà . f. Sat nisinna. p.p.
Says vadati; bhà sati; katheti. v. Scale tulà . f.
School pà ñhasà là . f.
Sells vikkiõ à tã. v.
Separately visuü ; nà nà . ind. Serpent ahi; dà ñhã; sappa; bhogã.
Seventeen sattarasa; sattadasa. § .
Shade chà yà . f. Shadow chà yà . f. Shallow uttà na. adj. Shank jaï ghà . f. Sharer bhà gã. m. She sà . f.
She-elephant hatthinã; kaõ eru. f. Ship nà và . f.
Shop à pana. m. Short rassa. adj. Shrine cetiya. n. Sickness vyà dhi. m. Sin pà pa. n.
Sinner pà pakà rã. m. Sister bhaginã. f.
Sitting nisãdanta. pr.p. Sits nisãdati. v.
Sixteen soëasa. 3. Sixteenth soëasama. adj. Sixth chaññha. adj.
Sixty-nine ekå nasattati. f. Sixty-two dvà saññhi; dvisaññhi .f. Sky à kà sa. m.
Slave woman dà sã. f.
So evaü ; tathà . ind.
So far tà va. ind.
Some eka. (plur.) § .
Soon sãghaü ; khippaü . ad. Speech kathà . f.
Stair sopà õ a. n.
Stick yaññhi. m.f., daõ ó a.m. Stole coresi. v.
Stone silà . f., pà sà õ a. m. Stood ñhita. p.p.
Street visikhà ; vãhti. f. Strength bala. n.
Strong balavantu. adj. Student sissa. m.
Suddenly sahasà . ad. Sugar sakkharà . f. Sugar-cane ucchu. m.
bhà numantu. m. Sword asi. m.
Takes gaõ hà ti. v.
Teacher garu; satthu; à cariya.
Temperate matta¤ ¤ å adj. Ten dasa. 3.
Ten thousand dasasahassa. n. Tenth dasama. adj.
That ta; eta. adj. The other itara. adj. Then tadà . ad.
There tattha; tatra; tahiü . ad. They te. m.
Thirst pipà sà . f.
battiü sati;dvattiü sati. f. This ima; eta. adj.
This person ayaü . m.f. This thing idaü . n. Those things tà ni. n. Thou tvaü .
Thought cintesi. v. Thousand sahassa. n. Thousand million satakoñi. f. Three ti. 3.
Three hundred tisata. n. Thunderbolt asani. f.
Till then tà va. ind.
To be born nibbattituü . in. To bring à harituü . in.
To carry harituü . in.
To collect ocinituü . in. To cook pacituü . in. To-day ajja. ind.
To do kà tuü . in.
To drink pivituü ; pà tuü . in. To eat bhottuü ; bhu¤ jituü . in. To gather ocinituü . in.
To get laddhuü . labhituü . in. Together ekato. ind.
To give dà tuü . in.
To go gantuü . in.
To prepare pañiyà detuü . in. To smell ghà yituü . in.
To surpass atikkamituü . in. To take gaõ hituü . in. Travelled acari. v.
Trouble dukkha; kasira. n. Tusker dà ñhã. m.
Twelfth dvà dasama. adj. Twentieth vãsatima. adj. Twenty vãsati. f.
Twenty-eight aññhavãsati. f. Twenty-five pa¤ cavãsati. f. Twenty-four catuvãsati. f. Twenty-nine ekå natiü sati. f.
Twenty-one ekavãsati. f. Twenty-six chabbãsati. f. Twenty-three tevãsati. f. Twenty-two bà vãsati; dvà visati.
Weapon à yudha. n. Wellsàdhukaü .ad.
Where kattha; kuhiü ? ad. Wherever yattha. ad.
Which of the many katama. § . Which go gamissati; gacchissati.
Umbrella chatta. n. Unripe à ma. adj.
Up upari. ind. Us amhe.
Victor jetu. m. Village gà ma. m. Virtue sãla. n.
Who ko?(Stem ka). § .
Virtuous sãlavantu; guõ avant u. adj.
Walking caranta. pr.p. Walking stick yaññhi. f.
Water jala; udaka ambu; và ri. n. Water-lily uppala. n.
Wise pa¤ ¤ avantu; paõ ó ita. adj. Wise man vidå ; vi¤ ¤ å . m. With saha; saddhiü . ind.
Word và cà . f.
World loka. m. Worshipped vandita. p.p. Wounded vaõ ita. p.p. Wounded vaõ itam akà si. n. Writes likhati. v.
Yes à ma; evaü . ind.
Young taruõ a; bà la; dahara. adj. Young one susu. m.
Young woman taruõ ã; yuvati. f. Your tumhà kam.

References: V. 
 v. 
 v.

 v.

 v.

 v.

 v. 
 v.

 v.