Pāḷi Study No.

The
Flower Garland
of
Roots’ Meanings

Aggācāra Dhamma Project

Editor’s note
This information found in this booklet is largely
extracted from Introduction part of Pāḷi Dictionary “Dhatvattha
Pangon” written by Ashin Kumāra in Burmese. The purpose is
to give readers more knowledge on nature of Pāḷi roots, types of
Pāḷi roots, suffixes etc.
When flowers with fragrant smell, beautiful color and
beautiful forms are systematically tied as garlands, they will
make people’s mind happy and cheerful. In the same way, Pāḷi
roots are like the flowers, the group of letters are like the strings
that tied the flowers, the meaning of roots are like the flower
fragrant, and examples are like the colors. The
dhātupaccayavibhāgaviggaha are like the flowers are divided
into types, and then further explained with translation.

I hope that this work may cause the heart of people who
research on the Pāḷi to be cheerful like seeing a garland of
flowers.

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 Aggācāra Dhamma Project as a non-profit Dhamma
group strives to do Dhammadāna to the world because we
believe sincerely Dhamma is the best gift among all gifts. Since
the Lord Buddha time, Theravāda Buddhism has been preserved
for a long time in Myanmar and Myanmar is also renowned as a
place to learn Pāḷi, Abhidhamma and practicing meditation.
Our main project is to bring Dhamma talks and Dhamma
books which exist in Myanmar and translate them into other
languages. We also publish and distribute books from overseas.

Finally, we like to thank those who help this project in

one way or other.

May all rejoice in this Dhammadāna!

Sādhu! Sādhu! Sādhu!

Aggācāra I.T.E.M.C,
Hmawbi, Yangon, Myanmar
([email protected])

Aggacara.blogspot.com 10th January 2015

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Contents
Different types of root .......................................................................... 5
Akammaka Dhātu and Sakammaka dhātu ............................................ 6
How a root with object can be changed to root without object ............ 8
Division by vowel (sara)..................................................................... 10
The difference between sarantadhātu and byañjanadhātu .................. 12
The variety with letters ....................................................................... 13
The roots according to chapter (kaṇḍa) .............................................. 14
Verb (Ākhyāta) ................................................................................... 14
Vibhatti (verbal termination) and paccaya (suffix) ............................ 14
Vikaraṇa paccaya (conjugation sign).................................................. 15
The characteristic of root group (Dhātugaṇa lakkhaṇa) ..................... 15
8. Gahādi............................................................................................. 19
To delete vikaraṇa or not .................................................................... 20
Four types of places (ṭhāna)................................................................ 21
Types of Paccaya (suffix) ................................................................... 22
Different Classification....................................................................... 24
The nature of roots and special words ................................................ 25
Method of Sentence Defintion (Viggahanaya) ................................... 27
Application of paccaya and method to arrange the word formation ... 28

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 Dhātu (Root)

The essence of the Pāḷi language is ‘dhātu’ – root. The

Pāḷi words are based upon the roots and also are born from the
roots. Only when roots and suffixes are joined, Pāḷi words are
born. Here, roots are similar to mother and suffixes are similar
to a father. Pāḷi words are compared to their children. Therefore,
Pāḷi words are born from the “mother” roots.
What it is called ‘root’? Words such as Bhū, gamu,
titikkha, pabbatāya etc.. are called ‘dhātu’ -root because they
can bring about actions like becoming, going, patience and
behaving like a mountain. (kriyaṃdhārentīti dhātavo,
bhūvādayo khādidhātupaccayantā ca { Rūpasidhi})

The “kriyadhārenti- bringing out the action” means

speaking on actions and has the meaning of actions. (kriyāvācīhi
dhātūhi). The “kriya-action” has the meaning of the root like
going, cooking and so on. (kriyātigamanapacanādiko dhātvattho)

Without mentioning the material things (dabba) like

‘purisa’ (man) etc, the group of letters like bhū, gamu, titikkha,
pabbatāya etc. that will speak out the actions like becoming,
going, be patient, behaving like mountain etc are called ‘dhātu’–
root. However, there are still few roots that mention material
things.

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Different types of root

There are three types of roots.

1. Pakati Dhātu 2. Vikati Dhātu 3. Nāma Dhātu

Among these, the words bhū, hū, gamu, paca and so on

are called ‘pakatidhātu’ – original root because they can stand
naturally by themselves. (bhū + ti = hoti)

The word titikkha, tikiccha, bubhukkha, jighaccha are

called because ‘vikatidhātu’ – created root because only when
they are combined with suffixes they can stand as root.
(√tija + kha > titij + kha > titikkha)

The word putta and pabbata are the nouns that speak on
substance. When they are linked with suffixes such as īya, āya
that can express the meaning of a verb (kiriya), they become like
verb. Thus putta and pabbatta are called ‘nāmadhātu’ – noun-
root.
(putta + īya > puttīyati, pabbata + āya> pabbatāyati)

Instead of ‘nāmadhātu’ the term ‘dhāturūpa’ is used in

some grammar books. The explanation of the term ‘dhāturūpa’
is described in Saddatthabhedacintā, in verses 322 – 3, as
follows;

Dhātvatthacācakeneva paccayena payogato.

Nāmattaṃ pajahitvāna, dhāturūpeva tiṭṭṭhate.
Attanā vacanīyassa, kattukammehi pākaṭo.
Sakattuko sakammoti dhāturūpoti vuccati.
Because associating with suffixes ‘āya’ etc. that could
speak the root’s meaning, the words ‘pabbatāya’ etc give up the
function of noun and take the nature of root. It is said that they

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have the nature of root because having own subject and object
(sakattuka, sakammaka).

Akammaka Dhātu and Sakammaka dhātu

According to the meaning of root, there is two kinds of dhātu:
1. Akammaka dhātu – intransitive root
2 Sakammaka dhātu – transitive root

The roots like √bhū, √hū, √ṭḥā, √si, which have no needed
object (kamma) are called akammaka dhātu. For example,
bhavati/hoti (to become, to be, exists), tiṭṭhāti (stand), seti
(sleep).

The roots like √gamu, √paca which are concerned with

object (kamma) are called sakammaka dhātu. The sakammaka
dhātu also has 2 types: a.) ekakammaka dhātu, b.) dvikammaka
dhātu.

The roots like √gamu, √paca that have one object are called
ekakammaka dhātu. For example, gāmaṃ gacchati (he goes to
village), odanaṃ pacati (he cooks rice). Village and rice is
single object for the action goes and cooks.

The root which has two objects i.e. padhāna (direct),

apadhāna (indirect) is called dvikammakadhātu. The
Dvikammaka dhātu can be divided two types: i. Nyādi gaṇa ii.
Duhādi gāṇa.

The root that has the meaning of leading is called

nyādigaṇadhātu. For example,
ajaṃ gāmaṃ neti (He leads the goat to the village)
bhāraṃ gāmaṃ vahati, (He carries the load to the village.)

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sākhaṃ gāmaṃ ākaḍḍhati. (He drags a branch to the village.)
Root are √nī, √vah, √kaḍḍh

The √dhā root and √dhar root do not have the meaning of
carrying, sending, so they are not the dvikammaka dhātu.
Remaining dvikammaka roots are called duhādigaṇadhātu. For
example:

Gāvaṃ khīraṃ duhati (He milks the milk of the cow.)

Brāhmaṇaṃ kambalaṃ yācati (He begs the woollen stuff of the
brahmin.)
Dāyakaṃ bhikkhaṃ bhikkhati (He asks for alms-food from the
devotee.)
Goṇaṃ vajaṃ rundhati (He prevents the cow from the cow-pen.)
Bhagavantaṃ pañhaṃ pucchati (He ask a question to the Blessed
One.)
Sissaṃ dhammaṃ anusāsati (He advises student about the Dhamma.)
Bhagavā bhikkhū etadavoca (The Blessed One says this to the monks.)
Rājā amaccaṃ vacanaṃ bravīti. (The King says the word to the
minister.)

Among the roots that have object and if verb (ākhyāta kriya)
and primary derivative (kita kriyā) speaks on object, then the
verbal termination (ākhyāta vibhatti) and suffix of primary
derivative (kita paccayo) speaks on padhāna kamma (active +
object) for roots of nyādi group. For example,

Ajapālena ajo gāmaṃ nīyato (Goat is led by goat-keeper to the

village.)
Ajapālena ajo gāmaṃ nīyamāno. (Goat is being led by goat-keeper to the
village.)

The duhādi group mentions the apadhāna kamma (passive +

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object)
Gopena go khiraṃ duyate. (Milk is milked by cowherd)
Gopena go khīraṃ duhitā. (Milk is milked by cowherd)

The association with suffix of causative suffixes with roots

speaks on kāraka kamma. (causative + object)

Bhikkhunā samādhi bhāvīyate (The concentration is developed by the

monk)
Tena so odanaṃ pācīyate (He causes the rice to be cooked by
him)
√Bhū + īya + te > bhāvīyate, √pac + īya + te > pācīyate

These examples could be said only through the original

meaning of the roots of bhū etc.

How a root with object can be changed to root without object

1. Meaning

There are many meanings of a root. When speaking on

another meaning, the root without object (akammaka dhātu) can
change to root with object (sakammaka dhātu). In return,
sakammaka dhātu can change to akammaka dhātu.

1. Pañcahi kāmaguṇehi dibbati (He amuses with five sensual

pleasures.)
√divu means play, sport, amuse (kīḷāyaṃ)
2. Paccāmitte dibbati (One desires to win against the enemy.)
√divu-desire to win (jigīsāyaṃ)

2. Influence of a prefix
Due to linking with various prefixes, an akammaka dhātu
can become sakammaka dhātu and vice versa.

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So rājā bhavati. (He becomes a king.)
So sukhaṃ anubhavati. (He experiences happiness)
So gacchati. (He goes.)
So rājā purā nigacchati. (He departs from the king city.)
Here, bhavati and gacchati are akammaka dhātus while
anubhavati and niggachati are sakammaka dhātus.

3. Types of verb
Due to different types of verb, some roots can become
sakammaka or akammaka.
Present tense: Puriso odanaṃ pacati. (The man cooks the rice)
[sakammaka] √paca + a + ti
Passive sentence: Odano paccati (The rice is cooked)
[akammaka] √paca + ya + ti > paccati

Active: Nāgo pākāraṃ bhindati. (The elephant breaks the encircling

wall.) √bhid + ṃ + a + ti > bhindati [sakammaka]
Passive: Taḷākapāḷi bhijjati (The rows of lake is broken.)
√bhid + ya + ti > bhijjati [akammaka]
The pākāra is the object here.

Active: Rukkhaṃ chindati (He cuts the tree) [sakammaka]

Passive: Rukkho chijjati (The tree is cut) [akammaka]

(√chid + ṃ + a + ti > chindati , √chid + ya + ti > chijjati

In the first example, the tree-rukkha is the object.

4. Different examples
Some roots are sakammaka or akammaka according to examples.
Sakammaka: Puriso maggaṃ gacchati
Akammaka: Gambhīresu atthasu ñāṇaṃ gacchati

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Sakammaka: Dhammaṃ carati (He practises the Dhamma)
Akammaka: Tattha tattha carati (He walks here and there).
Here, the first gacchati has magga as an object, while the second
does not has an object. The first carati has dhamma as an object,
while the second does not have an object.

Three types of strengthening (vuddhi)

1. The roots like √gup is always have strengthening (vuddhi) of
the verb. There are two types of noun formation: gupita, gopita
√gup + e + ti > gopeti (to protect)
2. The roots like √paca, √tura will not have vuddhi except in the
kārika (causative formation).
√pac + a + ti > pacati √tur > tar + a + ti > tarati (hurry,
quicken)

3. The roots like √khi(to be exhausted, to be wasted), √ji (to

win/to conquer) have two types: with vuddhi, and without
vuddhi.
i.) Without vuddhi
√khi + ya + ti > khiyati √khi + na > khīṇa
ii.) With vuddhi
√khi > e > ay > khiy + a + ti > khiyati (exhausted)
√ji > e > jaya + ti > jayati (win/conquer)

Division by vowel (sara)

1. Suddhassara dhātu has only vowels, but no consonant. For

example:
√i (to go), √u (to proclaim, to make sound)
2. Ekassara dhātu: Only one vowel only, for example:

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 √khā (to speak, to comprehend ), √pā (to drink)
3. Anekassara dhātu: which has many sara, for example:
√kara (to do, to make)

The ekassara dhātu has eight vowels (a, ā, i, ī, u, ū, e, o) as final

vowel.

1. The ākāranta dhātu which has final vowel “ā” i.e.

√yā (to go), √lā (to grasp, to take)
2. The ikāranta dhātu which has final vowel “i” i.e.
√khi (to decay), √ji (to win, to conquer), √ni (to lead)
3. The īkāranta dhātu which has final vowel “ī” i.e.
√pī (to take delight in), sī (to bind)
4. The ukāranta dhātu which has final vowel “u” i.e.
√khu (to make sound), √du (to go), √ku (to make sound)
5. The ūkāranta dhātu which has final vowel “ū” i.e.
√bhū (to become), √hū (to become)
6. The ekāranta dhātu which has final vowel “e” i.e.
√khe (to exhaust, to destroy), √je (to exhaust, to destroy)
7. The okāranta dhātu which has final vowel “o” i.e.
√so (to make the end)

The anekassara dhātu has seven final vowel (a, ā, i, ī, u, ū, e)

1. The akāranta dhātu which has final vowel “a” like √kara (to
do/to make), saṅgāma (to fight, to battle)
2. The ākāranta dhātu which has final vowel “ā” like √omā (to
able)
3. The ikāranta dhātu which has final vowel “i” like √saki (to
doubt)
4. The īkāranta dhātu which has final vowel “ī” like √cakkhī (to
speak)
5. The ukāranta dhātu which has final vowel “u” like √ancu (to
worship)

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6. The ūkāranta dhātu which has final vowel “ū” like √kakkhū (to
laugh)
7. ekāranta dhātu which has final vowel “e” like √mile (to bend
body or limbs), √kile (to play)

In brief, there is 1 type of suddhassara dhātu, 8 types of

ekassara dhātu and 7 types of anekassara dhātu. Total is 15 types
of dhātu that are ending with vowel.

The difference between sarantadhātu and byañjanadhātu

Besides that, pakati dhātus are divided into two types:
1. Saranta dhātu, 2. Byañjananta dhātu

The Suddhassara dhātu and ekassara dhātu are only as

saranta dhātu not as byañjananta dhātu (dhātu with consonant as
final letter). By this grammar rule “dhātussanto lopo
nekassarassa”, the last vowel generally is elided. That’s why,
there is only byañjananta not saranta.

Notes: kile gile mile omā, cine hare ca saṃkase

Ime ca aluttantāti , niruttiññuhi bhāsita
√kile (to play), √gile (to swallow), √mile (to bend the body or
limbs), √omā (to able), √cina (to collect), √hara (to carry),
√saṃkasa (to sit). These are not elided of last vowel. This is said
by the Grammarian.

The saranta dhātu as shown in the above ekassara dhātu

has seven types from ākāranta dhātu to okāranta dhātu. (ā, i, ī,
u,ū, e, o).
The byañjananta dhātu have 31 letters as final letters.
They are called: kakāranta, khakāranta, gakāranta,
ghakāranta , …….ḷakāranta.

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(k,kh, g, gh, c, ch, j, jh, ñ, ṭh, ṭ, ḍ. ḍh, ṇ, t, th, d, dh, n, p, ph, b,
bh, m, y, r, l, v, s, h, ḷ)

In brief, there are 7 kinds of saranta dhātu and 31 kinds

of byañjanta dhātu. The total is 38 kinds. In Pāḷi letter, there is
no root ending with ‘ṅ’ letter.

The variety with letters

Pakati dhātu has two types:
1. sarādi dhātu (root with vowel as initial letter),
2. byañjanādi dhātu (root with consonant as initial letter)

The sarādi dhātu are dhātus with initial letter “a, ā, i, ī, u, ū,

e, o”. These are called akārādi-dhātu, ākārādi-dhātu, ikārādi-
dhātu, īkārādi-dhātu, ukārādi-dhātu, ūkārādi-dhātu, ekārādi-
dhātu and okārādi-dhātu. The total is 8 kinds.

Basically, the byañjanādi-dhātu (The root with consonant

as initial letter) are 6 types. They are the roots with initial letter
from kavagga (k-group), cavagga (c-group), ṭhavagga (ṭ-group) ,
tavagga (t-group), pavagga (p-group) and avagga (non-group).
They are called 1. Kavaggādi-dhātu, 2. Cavaggādi-dhātu,
3.ṭhavaggādi-dhātu, 4. Tavaggādi-dhātu, 5. Pavaggādi-dhātu, 6.
Avaggādi-dhātu.

In detail, there are 31 consonant letters.

Mate satthussa ḍhaṇaḷā, padādimhi na dissare
ṅ-kāro ca padādimhi, padante pi can labhate

According to the Buddha’s teaching, there are no initial

letter “ṅ” of Kavagga, “ḍh” and “ṇ” letter of ṭavagga and also “ḷ”
letter of avagga (non-group). That’s why there is only 28 letters
possible as initial letter of a root.
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 In summary, there are 8 kinds of Sarādi-dhātu and 28
byañjanādi-dhātu. The total is 36 kinds. There is no root with
initial letter with ‘ḍh’, ‘ṇ’ and ‘ḷ’. There is no “ṅ” as an initial
letter and final letter of a root.

The roots according to chapter (kaṇḍa)

At this dictionary, there are 7 chapters according to the

mentioned categories.
1. Sarādi kaṇḍa has 161 roots
2. Kavaggādi kaṇḍa has 336 roots
3. Cavaggādi kaṇḍa has 181 roots
4. Ṭhavaggādi kaṇḍa has 28 roots
5. Tavaggādi kaṇḍa has 311 roots
6. Pavaggādi kaṇḍa has 376 roots
7. Avaggādi kaṇḍa has 532 roots.
The total is 1925.

Verb (Ākhyāta)
To form a word, the root is joined with the ākhyata (verb)
or kita (primary derivative). There, the ākhyata is combined with
dhātu, vibhatti, paccaya and it shows kāla (time), kāraka (case)
and purisa (type of person). And it indicates the meaning of
verb mainly. There is one type of verb commonly called as
tyādyanta. It is free from gender.

Vibhatti (verbal termination) and paccaya (suffix)

There are 8 types of vibhatti 1. vattamāna (present tense),
2. pañcamī (imperative), 3. sattamī (optative), 4. parokkhā

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(perfect tense), 5. hiyyattanī (past indefinite), 6. ajjatanī (past
definite), 7. bhavissanti (future tense), 8.kālātipatti (conditional).

Vikaraṇa paccaya (conjugation sign)

The vikaraṇa paccaya (conjugation sign) like ‘a’, ‘i’, ‘ī’ is

to divide the roots distinctly.(vikarīyanti dhātuvo etehīti
vikaraṇa)
These vikaraṇa paccaya are: a, i, ī, e, o, ya, ṇu, ṇā, uṇā, nā, ppa,
ṇhā, yira, ṇe, ṇaya. With aggahitaggahiṇa method, there are 15
types. These two “a” and “o” can be added more to there.

The vikaraṇa paccayas in general are:

1. The ‘a’ suffix in the bhūvādi group
2. The ‘a’, ‘i’, ‘ī’, ‘e’, ‘o’ suffixes together with the niggahīta in
front as in the rudhādi group.
3. The ‘ya’ suffix in divādi group.
4. The ‘ṇu’, ‘ṇā’, ‘uṇā’ suffixes that with svādi group.
5. The ‘nā’ suffixes with kiyādi gaṇa
6. The ‘ppa’, ‘ṇhā’ suffixes with the gahādi group.
7. The ‘o’, ‘yira’ suffixes with the tanādi group.
8. The ‘ṇe’, ‘ṇaya’ suffixes with the curādi group.

The characteristic of root group (Dhātugaṇa lakkhaṇa)

1. Bhūvādi

Example of suddhakattu (only one doer), with sabbadhātu

vibhatti - (hiyyattanī, sattamī, pañcaṃi, vattamāna verbs). Only
“a” suffix as the ending letter after in suddhassara dhātu,

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ekassara dhātu and anekassara dhātu is called the sāmañña
lakkhaṇa of bhūvādi gaṇa. (sabbadhātukamhi yevā ya missate)

Following the words of the teacher of Rūpasiddhi, only “a”

paccaya is noted. That’s why, some conjugation signs (vikaraṇa
paccaya) is able to exist when they are followed by
asabbadhātuka vibhatti (parokkha, ajjataṇi, bhavissanti,
kālātipatti).

The vikaraṇa suffix like ‘a’, ‘ya’, ‘ṇhā’ are added when are
followed by bhavissanti vibhatti. Example is rundhissati,
bhujjissati. (√rudh + a + issati , √bhuj + ya + issati)

After ikāranta-dhātu and anekassara dhātu, niggahīta always

comes with “a” suffix when followed by verbal termination. The
insertion of niggahīta is called the special characteristic
(vivesalakkhaṇa) of bhūvādi gaṇa.

Note: vikaraṇā tu sabbepi, katvatthe sabbadhātuke

asabbadhātukepyesu, kiñci icchanti paccayaṃ
(Kaccāyanasāra, 19, 20)

2. Rūdhādi

The insertion of niggahita together with “a” suffix after the

root when followed by verbal termination. This is the samañña-
lakkhaṇa (common characteristic) of the rudhādi gaṇa.
(√rudh + ṃ + a + ti > rundhati)

1.) For verbal termination, after the root, there is insertion of

niggahīta together with “a” conjugation sign.
(√rudh + ṃ + a+ ti . rundhati)
2.) For noun formation, sometimes there is insertion of only
niggahīta. (√rudh + ṃ + na > rundhana)
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These are called visesa-lakkhaṇa (special characteristic) for the
rudhādi gaṇa.

A root in this rudhādi group, when having these three

characteristics.
1. Without conjunct consonant at the ending part,
2. Anekassara dhātu that has many vowels,
3. Final letter as vowel.
This suddhakattu (pure agent) has always the insertion of
niggahita, like muñcati, bhindati, kantati and so on.
√muca + ṃ + a + ti , √bhida + ṃ + a + ti , √kati + ṃ + a + ti

For verb hetu kattu (causative doer), sometimes niggahīta is

inserted. For example: muñcāpeti, moceti, chindāpeti, chedeti.
√muc + ṃ + āpe + ti > muñcāpeti
√muc + e + ti > moceti
√chid + ṃ + āpe + ti > chindāpeti
√chid + e + ti > chedeti

Apart from that, for suddhakattu nāma (noun of pure doer), hetu
kattu nāma (causative doer), sometimes niggahīta is inserted.
For example, bhindanaṃ, bhedo, muñcanaṃ, mocanaṃ,
chindāpanaṃ, bhedāpanaṃ, muñcāpanaṃ, mocāpanaṃ.
√bhid + ṃ + ana > bhindana, √muc +ṃ + ana> muñcana

3. Divādi
The ‘ya’ suffix after the ‘ca’ vagga etc. is called divādi group.
√divu + ya > dibbati (vy>vv>bb)

4. Svādi
The agent, after the root, ‘ṇu’, “ṇā”, “uṇā” suffix are added
accordingly. This is called svādi group.
After anekassara root, “uṇā” suffix is inserted. After the
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ekassara dhātu, “ṇu” and “ṇā” are inserted.
For example: sakkuṇāti, pāpuṇāti, khīṇoti, khīṇāti
√saka + uṇā +ti > sakkuṇāti √khī + ṇu + ti > khīṇoti

5. Kiyādi
The ‘nā’ suffix after the roots is called the kiyādigaṇa lakkhaṇa,
the characteristic of kiyādi group. √kī + nā > kiṇati

6.Tanādi
The ‘o’, ‘yira’ suffixes that are used after the root accordingly is
called the characteristic of the tanādi group. (tanādi gaṇa
lakkhaṇa).
√tan + o + ti > tanoti (to spread)
7.Curādi
At the verb formation, the ‘ṇe’ and ‘ṇaya’ suffixes are added
after the roots and with all kinds are called the general
characteristic (sāmaññā lakkhaṇa) of the curādi group.
√cur + ṇe + ti > coreti √cur + ṇaya + ti > corayati

1.) At verb formation, at the root with many vowels and

ending with ‘i’ (anekassara ikāranta dhātu), ‘ṇe’ and ‘ṇaya’
suffix together with niggahita are added.

2.) At noun formation, only niggahita is inserted. These

are special characteristic of the curādi group
(visesalakkhaṇa of curādi gaṇa).

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8. Gahādi
In the active sense, the ‘ppa’ and ‘ṇhā’ suffixes are used in a few
verbs and many nouns. This is characteristic of the ‘gahādi
group’.

There is a question here: Is it suitable to make gahādi as

separate group? The ‘ppa’ and ‘ṇḥā ‘suffix is only inserted after
the gaha root, not after other roots. That’s why, there should not
be separate or distinct gaha group because only one gaha root in
it. Regarding this, some teachers feel that the gaha root should
be put inside the kiyādi group, and gahādi group should not be
distinct group.

However, the Kaccāyana teacher laid down this grammar

rule ‘gahādito ppaṇha’, By discarding the ‘ādi’ word from that
grammar rule, then it is suitable to claim that gaha group exist.
That’s why, the view of other teachers that there is no distinct
separate group of gaha group should not be accepted.

If one can link that grammar rule with kiyādi group, one
can get ‘kiyādito nā ppaṇhā’. However, it is not possible. That’s
why, it should be noted that the gahādi group is distinct from the
kiyādi group. In accordance to ‘ādi’ word from the grammar rule
‘Gahādito ppaṇha’, one should consider the roots beginning with
√usa, √ku,√juta, √ju, √si, √tasa,√tija,√sā,√si,√so and so on as
belong to gaha group.

The ‘ppa’ suffix after the gaha root is believed to be only

used in verb formation. After the √usa root, ṇhā suffix is
believed to be used as verb or a noun.
√gah + ppa > ghe + ppa >gheppati , uṇḥāpeti uṇḥo

After other roots except √usa root and √gaha, ‘ppa’ and ‘ṇhā’

19
suffixes are considered as suitable as used in noun formation.
That’s why, Nītisutti says “gahāditoyatthārahaṃ ākhyātatthe
nāmatthe ca ppa ṇhā”.

The ‘ppa’ and ‘ṇhā’ suffixes are inserted accordingly

after the root to be noun.

Usati dahatīti-uṇhaṃ (heat),

kucchitabbo ninditabboti – kaṇho = kālavaṇṇo (black color),
jotati dippatīti juṇha, josetīti -juṇho (moonlight)
tassatīti=taṇha (craving)
titikkhatīti –tiṇḥo (sharp)
siyati tanukarīyatīti saṇhā (smooth, delicate)
siyati antaṃ karotīti – saṇhaṃ. (smooth, soft, delicate)
seviyatīti –sippaṃ (art,craft)

At other dhātus group, sentence definitions are formed

with their own suffixes (conjugation sign/vikaraṇa). At this
dhātu group, sentence definitions are formed with other
vikaraṇa suffix. This is also a special point.

To delete vikaraṇa or not

1. The roots like gamu, rudha, divu are called the roots that
have the non-elision of vikaraṇa paccaya. For example:
gacchati, rundhati, dibbati, devayati.
√gamu + a + ti > gacchati √rudha + ṃ +a+ ti > rundhati
√divu + ya + ti > dibbati
2. The roots like pā, bhā etc. are called the roots that has the
elision of vikaraṇa paccaya. For example: pāti, pivati, bhāti
√pā + ti > pāti √pā > piv + a + ti > pivati √bhā + ti >
bhāti

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3. The roots like ji, nī etc. are called the roots that has elision
and non-elision of vikaraṇa paccaya
Elision : jeti, neti. (√ji + a + ti > ji + ti) (√nī + a + ti > nī + ti >
neti)
Non-elision: jināti, jiyati,nayati
√ji + nā + ti > jināti √ji+ ya + ti > jiyati √nī + a + ti >
nayati
The vikaraṇa paccaya in jiyati, nayati, vatticchā, should be
elided according to the vatticchā (the wish of speaker).

Four types of places (ṭhāna)

1. The roots like √gamu are included in one group, so it is called
ekagaṇaka dhātu. √gam + a + ti > gacchati
2. The roots like √budh are included in two groups, so it is
called dvigaṇaka dhātu.
Group 1: √budh > bodh+ a + ti > bodhati (to know)
Group 3: √budh + ya + ti = bujjhati (to know)
3. The roots like √chida are included in three groups, so it is
called tigaṇaka dhātu.
Group 2: √chi (ṃ > n) d+ a + ti > chindati (to cut)
Group 3: √chid + ya + ti > chijjati (to cut)
Group 7: √chid + e/aya + ti > chedeti/chedayati

4. The roots like √vida are included in four groups, so it is called

catugaṇaka dhātu. √vida means to know, to obtain, to feel, to
exist
Group 1: √vid + a + ti > vidati (to know)
Group 2:√vid + ṃ + a +ti > vindati (to obtain)
Group 3:√vid + ya + ti > vijjati (to exist)
Group 7:√vid + e/aya + ti > vedeti/vedayati (to feel)

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Types of Paccaya (suffix)

The paccayas are divided into three types: -kita paccaya, kārita
paccaya, dhātu paccaya.

The kita suffix are: -

ti, ta, tavantu, tāvitu, tave, tuṃ, tuna, tvāna, tvā,
tāye, anīya, tabba, ṇyā, teyya, ricca kha yiṇ, a ṇa
i, ṇī, ādī, ra, rū, yu, ṇyu, ririyā, ratthu, rātu, ṇu
ritu, ramma ṇuka, tukā, ssantu, māna, anta, ika, ina
ti, ta, tavantu, tāvi, tu, tave, tuṃ, tuna, tvāna, tvā, tāye, anīya,
tabba, ṇya, teyya, ricca, kha, ghiṇ, a, ṇa, I, ṇī, āvi, ra, rū, yu, ṇvu,
ririya, rattu, rātu, ṇu, ritu, ramma, ṇuka, tuka, ssantu (ssaṃ, ntu),
māna, anta, ika, ina.

Apart from the 41 (42) shown as above, suffixes become more

with remaining uṇādi suffixes like “tha”, “ma”, “la”, “ya”,
“yāṇa”,“lāṇa” , ṇvādi suffixes like “ū”, “ku”, “ki”, “iṇa”.

The 5 suffixes – tabba, anīya, teyya, ricca, ṇya are called kicca-
paccaya. Remaining suffixes beginning with ṇa is called kita-
paccaya. (Kaccāyana: te kicca, aññe kita)

tabbādīṇādayo niṭṭhā, tave, tunādayo tatthā,

mānantādī uṇādīti, chaddhā kitakasaṅgaho
These are the meanings:
1.tabbādi – the kicca suffix beginning with tabba
2. ṇādayo - the tekālika suffixes beginning with ṇa
3. niṭṭḥā - the niṭṭha suffixes -ta, tavantu, tāvi
4. tavetunādiyo- the nipāta suffixes beginnning with tave, tuna
5. mānantādī – the suffixes like māna anta
6. uṇādī - the suffixes uṇa also, iti- as such
kitakasaṅgaho-groups the kita suffix, chaddhā– 6 types
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As shown in the Padarūpasiddhi, the shown kita suffixes can be
divided into 6 types as above.

Kicca paccaya
After the mentioned vikaraṇa paccayas, kicca paccayas should
be shown. With the grammar rule “bhāvakammesu yo”, in
bhāva-kamma (the impersonal passive form), ya suffix that only
followed in attanovibhatti is called kicca pacccaya. For example:
ṭhīyate, bujjhayate.
√ṭhā+ ī + ya + te > ṭhīyate √budh + ya + te > bujjhayate

Kārita paccaya
The 4 suffixes ṇe, ṇaya, ṇāpe, ṇāpaya are called
payojaka katta- byāpāra “command to others”. They are called
kārita paccaya (causative suffix). Among these 4 suffixes, only
ṇe and ṇaya are applied after uvaṇṇanta dhātu like su, bhū. For
example: sāveti, sāvayati, bhāveti, bhāvayati

√su + ṇe + ti > sāvati (cause to hear, make to hear)

√su + ṇaya + ti > sāvayati (cause to hear, make to hear)
√bhū + ṇe + ti > bhāveti (cause to become, to develop)
√bhū + ṇaya + ti > bhāvayati (cause to become, to develop)

After the curādigaṇaka dhātu , ivaṇṇanta dhātu like si, nī,

ekāranta dhātu like √jhe, okāranta dhātu like √so, ākāranta dhātu
like √dā, √ṭhā, only two suffixes ṇāpe and ṇāpaya are added.
cintāpeti, cintāpayati (curādigaṇika)
sayāpeti, sayāpayati, nayāpeti, nayāpayati (ivaṇna dhātu)
jhāpeti, jhāpayati (ekāranta dhātu)
pariyosāpeti, pariyosāvayati, ‘p’ becomes ‘o’ (okāranta dhātu)
dāpati, dāpayati, patiṭṭhāpeti, patiṭṭhāpayati (ākāranta dhātu)

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After some roots in anekassara dhātus except from dhātus from
the curādi group (curādigaṇika), four suffixes are added. For
example: kāreti, kārayati, kārāpeti, kārāpayati

After some roots, two suffixes are used. For example: dameti,
damayati (√dam + e + ti > dameti, √dam + aya + ti >
damayati)

After the noun root that is not real dhātu, only ṇaya suffix is
applied. For example, pabbatāyati, puttīyati
(pabbata + aya + ti > pabbattāyati , putta +(ī)+ aya + ti >
puttīyati)

4. Dhātupaccaya

The suffixes ‘kha, cha, sa’ etc.. which has the sense of
‘tumicchattha – to wish’ are called ‘dhātupaccaya’ (suffixes
which express meaning like roots). According to the
Padarūpasiddhi, not only ‘kha, cha, sa’ etc. but also ‘kārita’
suffixes are included in ‘dhātupaccaya’.
(“Dhātvatthe niddiṭṭhā khādikāritantā paccayā
dhātupaccayānāma”).

√tij + kha + ti > titij + kha + ti > titikkhati (to endure, to bear)
√gup + chā + ti > jigup + chā + ti > jigucchāti (loathes, is
disgusted at)
√ mān + sa+ ti > miman + sa + ti > vīmaṃsati (investigates, tests,
considers)

Different Classification
After mentioning the vibhatti and paccaya, the division of
kāla and so on should be shown. The time is divided into atīta
(past), paccupanna (present), anāgata (future). The vibhatti of

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hiyyattanī, ajjatanī and parokkhā are atīta (past time). Vattamāna
and pañcaṃi belong to paccupanna (present time). Bhavissanti
belongs to anāgata time (future time). Sattamī and kālātipatti is
free of time (kālavimutti) This is according to Niruttidīpanī.

Types of kāla

There are few types: tikāla (three times), atītakāla (past time),
sāmaññakāla (common time), vattāmānakāla (present time),
anāgatakāla (future time).

Seven types of kāraka (syntax):

1.kattu (nominative), 2.kamma (object), 3.karaṇa (instrumental),
4.sampadāna (dative), 5.apādāna (ablative), 6.adhikaraṇa
(locative), 7.bhāva

Types of liṅga (gender) are itthiliṅga (feminine), pulliṅga

(masculine) and napuṃsaka (neutral). Saṅkhyā is ekavacana
(singular) and bahuvacana (plural).

Types of action (kriya): tassīla kriya (the habit), taddhamma

kriya (that nature), tassādhukāra kriya (call sādhu, rejoice),
attamāna kriya (rejoice), ābhikkhañña kriya (constant), araha
kriya (worthy), sakka (able) kriya, pesana kriya (send out),
atisagga kriya, pattakālārocana kriya (inform the time),
avassambhāvi kriya (definitely).

The nature of roots and special words

Some roots are used as a verb or as a noun. In the

Buddha’s teachings, for Dalidda dhātu, noun (nāma pada) -
Daliddo is only obvious, the verb daliddati is not obvious. Only

25
nāma pada- daliddo, daliddī exists; but daliddati –action word
(kriya pada) not exist.

According to Kaccāyana teacher, “duggativācaka -dala-

duggatimhi”. After the √dala root, idda suffix is used, thus nāma
(noun) daliddo can be shown. (√dal + idda > dalidda) (Nītidha -
104-5) According to this saying, nāma pada is obvious but kriya
pada is not obvious.

The verb (kriya pada)- nīlati, pītati are not found in the
Buddha’s language-Pāḷi which is called the Tipiṭaka. At this
time, this nīlati and pītati are thought to be the old language
(purāṇabhāsā) that is not obvious now.

Next, in these Jātaka pāḷi words - Yāva byāti nimīsati,

tatrāpi rasatibbayo, Byāti is a word of old language that is not
the common language of deva and people at the time when the
Buddha was enlightenment. These kriya pada like byāti can be
seen. Similarly, the pada like nīlati and pītati should be
considered as ancient verb words.

Yāvabyāti means ‘the eyes open for some time’ This

byāti-words is the calling/expression (vohāra) used by ascetic
called Cūḷabodhi.

Kriya pada like sukhita and dukhita are not seen in the
Buddha’s Pāḷi. However, they should be accepted according to
method in aṭṭḥakathā. All types of vibhatti cannot be found in
the Buddha’s teaching and also in the world. Some forms that
are linked with all vibhattis can be found. Some dhātu forms
cannot be found. However, by taggatika method, they could be
formed. Some words are not found in the Pāḷi. With intention to
develop the Pāḷi bhāsā, these words are formed by the taggatika
method.
26
Method of Sentence Defintion (Viggahanaya)
When wanting to do sentence definition on one pada, firstly,
the dhātu and suffix should be separated. Then, the word’s
meaning (abhidheyyattha) and root meaning should be adjust
until sādhana (effect) arise.

To make viggaha, one has to consider liṅga (gender),

vacana (singular/plural), kāla(time).For example, when want to
make viggaha for the “itthi” word, one should separate the root
and suffix first. Root is √isu and ‘ta’ is paccaya. Then, there are
two meanings of root √isu is icchāyakantisu: 1. To desire, 2. to
wish. Among these two, mainly the īsu has the meaning of
desire. Itthi has the abhidheyyattha –woman.

The woman is the the katta (nominative/subject ) that

uses to desire?
Or is she the object (kamma) that is used to be desired?
Or instrumental ? Or dative (for desire) ? Or ablative (from
desire), Or adhikaraṇa, Or bhava (is desire)?

When look and adjust for the finished word (itthi), one
consider this fact: woman herself is one who uses to desire, so it
is kattu (nominative). This is first find. That’s why:
icchantīti itthī = kattusādhana viggaha.
(sentence definition with subject).

Besides this, it can be found that the woman is the

kamma (object) desired by man. So, next sentence definition
“purisehi icchīyateti itthi”, kamma sādhana viggaha can be
found.

The ‘Ta’ suffix with ending letter ‘s’ of root becomes ‘ṭṭh’, Then

27
‘ṭṭh’ becomes ‘tth’. √isu + ta > is + ta > iṭṭha > ittha
One should also be careful one the usage of the suffix.

If one wants to make viggaha (sentence definition) on the

Dāttaṃ word, firstly √dā dhātu and ta suffix are separated. Then
‘dā’ means Dāna sodhanacheda rakkha palāyana upatāpa
(cleanse and cut, protect, running away, trouble)
Dāttaṃ means sickle.

The sickle is for cutting and it is karaṇa (instrumental) can

be seen. Then, one should consider the gender, vacana (number),
kāla (time) when making the sentence definition: “Danti
chinnanti etenāpi dāttaṃ.” The karaṇa sādhanaviggaha
(sentence definition with instrumental) should be done.

Application of paccaya and method to arrange the word

formation
For the curādi gaṇa, only two suffixes i.e. ṇe, ṇaya are used
in Kaccāyana book. In Moggāllana, only one -ṇi suffix are used.
The vowel “i” of “ṇi” becomes e, e becomes aya, so ṇaya comes.
The explanation is different. However, the essence or basic is
not different.

Kaccāyana uses four ṇe, ṇaya, ṇāpe, ṇāpaya as causative

suffix. In Moggāllana, only two ṇi, ṇāpi are used. Actually ‘e’
comes from ‘i’. Even the explanation is different, but the nature
is same.

As for the word Bhutto, by Kaccāyana’s explanation, after

the Bhuj root, ta suffix is used. The ending letter of dhātu ‘j’ is
elided, the ‘t’ becomes double. (√bhuj + ta > bhu + tta > bhutta)

28
According to Moggāllana, after root bhuj, ta suffix is used. The
ending letter of dhātu – ‘j’ becomes ‘t’.

(√bhuj + ta > bhut + ta > bhutta)

As for word sayāno and so on, in Padarūpasiddhi, the

‘māna’ becomes ‘āna’. By Moggallāna way, the ‘m’ of ‘māna’
is elided. They have same finished form despite different
explanation.
Pdr: √si> √say + māna > say+āna > sayāna.
Mog: √si> √say + māna > say + āna > sayāna

29