The Usage of Avibattiyutta-Nipata

i
THE USAGE OF AVIBHATTI-YUTTA-NIPĀTA

FROM THE GRAMMATICAL POINT OF VIEW
B.A TERM PAPER
VENERABLE ÑĀṆISSARĀLAṄKĀRA
FACULTY OF PARIYATTI
DEPARTMENT OF PĀḶI
MAHĀVIHĀRA DHAMMA-VINAYA UNIVERSITY

MYANMAR
SEPTEMBER, 2023
ii
Abstract
Avibhatti-yutta-nipāta is the indeclinable particles without the sense of
nominal cases(vibhatti). In Pāḷi reading, when Nipātapadas are seen, their meaning
can be usually understood. On the other hand, how Nipātapadas are used is a kind of
puzzle. In order to correctly understand, this term paper attempts to a deep study of
them based on the traditional Pāḷi grammars and Pāḷi texts in the three major aspects:
morphology, structure of particles and Nipātas in the syntactic structure. This term
paper aims to highlight definite usage of the ‘avibhatti-yutta-nipāta’ and their
pragmatic application within Pāḷi texts. Thus it is going to provide guarantee for
studying the usage of Nipāta as well as protecting them.

iii
Acknowledgements
For the accomplishment of this work, I would like to extend my thankfulness

to those who have helped this term paper reach its fruition. Without their assistance, it
is impossible to accomplish this term paper writing in time.
I must first express my gratitude to the most Venerable Rector Sayadaw Dr.
Nandisenālaṅkāra and Mahavihara Sayadaw Venerable Vijjānanda. My very special
thanks are offered to Supervisor Bhaddanta Dr. Pandita (Assistant Professor of
Department of Pāḷi, ITBMU) for his vast knowledge on Pāḷi and detail advise in
writing this term paper.
Those Sayadaws, to whom I am truly grateful, are late most Venerable Ashin
Nyāṇa(Jayasukha Sayadaw, Minbya), late most Venerable Ashin Kosalla (Yetakhon
Singuttara Sayadaw, Minbya), most Venerable Ashin Vijjānanda (Mahāvihāra
Sayadaw, Hmawbi) and Venerable Ashin Abayalankāra (Mahāvihāra Sayadaw,
Hleku) and Nāyaka Sayadaws in Mahāvihāra Monastery (Hmawbi, Yangon) who
have given me the proper training for Buddhist studies tirelessly from my childhood
to present day.
I would like to extend my gratitude to Dr. Saw Mra Aung (Assistant Professor
in English related with Piṭaka) for his kind advise in formatting a term paper and to
my parents who always appreciate whatever I do.
Last but not least, my thanks go to classmates and colleagues who enjoy
collaboration in every possible way for my academic accomplishment.
iv
Introduction
The whole Pāḷi language is constructed on the four bases: Nāmapada(noun),
Ākyātapada(verb), Upasaggapada(prefix) and Nipātapada(indeclinable particle).
Basically Nipātapada is of two kinds. They are (1) meaningless Nipāta (2) meaningful
Nipāta. It is said that the meaningless nipāta is used for decoration of the words and
smoothness of pronunciation. In addition, meaningful nipātas are also divided again
into two types (1) Vibattiyutta which is related with senses of respective cases or
terminations (vibatti) and (2) Avibattiyutta which is not related with senses of each
cases or terminations.
In Ancient Pāḷi grammar books like kaccāyana, Padarūpasiddhi etc., these
nipātas are shown with their meanings but it is not wide. Usage of nipātas is not
mentioned directly. Therefore, in writing Pāḷi, some are confused about the usage of
the Nipāta. So, this term paper will explore mainly the usage of the Avibhatti-yutta-
nipāta with reference to traditional Pāḷi grammars: the Padarūpasiddhi written by Ven.
Buddhapiya as well as the Saddanīti(suttamālā) written by Ven. Aggavaṁsa.
Furthermore, the some selected example sentences from Tipiṭaka Texts will be taken
for illustrating how they are used in the sentence.
This term paper is composed of three chapters: chapter I will discuss the
etymological definition and the meaning of ‘nipāta’. Moreover, the exact definition of
‘avibhatti-yutta-nipāta’ is stated. Chapter II will classify the Nipāta into different
kinds such as Nipāta used as adverb, preposition etc. according to the ancient and
modern Pāḷi grammar books as well. Chapter III will demonstrate usage of avibhatti-
yutta-nipāta with their respective examples from Tipiṭaka.

v
To accomplish this paper, the author will apply the qualitative method and
textual method. Herein, the three reference books and a website will be reviewed.
These contribute most to the term paper. They are; ‘The Saddanīti(suttamālā)’, ‘Pāḷi
Bodhi’, ‘Pāḷi Grammar.’and ‘Suttacental’ the website.
‘The Saddanīti (suttamālā)’ is written by Ven. Aggavaṁsa. It was published
by The Department of Religious Affairs in 1963 in Yangon. It mentions almost
everything about Pāḷi grammar with respective examples from various Pāḷi Texts,
describing some weak points of previous Pāḷi grammar books. The section of
nipātapada contributes much to the chapter I and III of this term paper.
‘Pāḷi Bodhi’ is compiled by Ven. Guṇissara. Its third edition was published by
Tun Family Press in 2001 in Yangon. It explains every section of Padarūpasiddhi
written by Ven. Buddhapiya, from the point of practical usage. This book contributes
to chapter III of this term paper.
‘Pāḷi Grammar’ is written by V. PERIOLA S. J. It was first published by
Oxford University Press in in 1997. It includes scholarly approach as well as detail
explanations of Pāḷi grammar. The section ‘indeclinable words’ of this book
contributes a lot to the chapter II of this term paper.
‘Suttacentral’ the webside is founded by Rod Bucknell, John Kelly, and
Bhante Sujato based in Australia. The project leader is Bhante Sujato. It possesses
various Buddhist texts preserved in Pāḷi, Chinese, Tibetan and Sanskrit and
translations in modern languages are available. This website helps the translation of
the example sentences of this term paper.

vi
The reference books used in writing this term paper were taken from recourse-
centres such as The Mahavihara Dhammavinaya University Library and the
Mahavihara Monastery Library.

vii
Abbreviations
AN Aṅguttaranikāya (Vol. I, II, III)
Ap-A Apadāna-Aṭṭhakathā
Dhp-A Dhammapada Aṭṭhakathā (Vol. I, II)
Dī Dhīghanikāya (Vol. I, II, III)
Dī-A Dhighanikāya-Aṭṭhakathā
J Jātaka Pāḷi
J-A Jataka-Aṭṭhakathā
Khp Khuddakanikāya (Vol. I, II, III, IV, V)
M Majjhimanikāya
M-II Majjhimapaṇṇāsa
pr Padarūpasiddhi
Pr-ṭ Padarūpasiddhiṭīkā
Saddanīti(sutta) Saddanīti (suttamālā)
Srd-ṭ Sāratthadīpanī-ṭīkā
Thera- A Theragāthā Aṭṭhakathā
Therī-A Therīgāthā-Aṭṭhakathā
Vin Vinaya (Vol. I, II, III, IV, V)
Vin-A Vinaya Aṭṭhakathā
Vm-A Vimānavatthu-Aṭṭhakathā
Vsm Visuddhimagga (Vol. I, II)
PED Pāḷi English Dictionary (Pali Text Society)
TPMD Tipiṭaka Pāḷi Myanmar Dictionary

viii
Contents
Abstract
Acknowledgements
Abbreviations
Introduction
Chapter One Nipātapada 1
1.1 Definitions of Nipāta
1.2 Different names of Nipāta
1.3 An analysis of the word ‘pada’ (from Nipāta-pada)
1.4 The four base-words of Pāḷi language
1.5 General characteristic of ‘Nipāta’
Chapter Two The classification of Nipātapada 6
2.1 two kinds of Nipāta: the derivative and pure
2.2 the classification of Nipāta into the groups
2.2.1 Nipāta used as adverb of time (kāla)
2.2.2 Nipāta used as adverb of place (desa)
2.2.3 Nipāta used as adverb of manner (ākāra)
2.2.4 Nipāta used as adverb of quantity, extent, degree
2.2.5 Nipāta used as adverb of cause or reason (hetu)
2.2.6 Nipāta used as preposition
2.2.7 Nipāta used as conjection
2.2.8 Nipāta used as interjection
2.3 primarily two kinds of Nipāta
2.3.1 two kinds of atthapūraṇa-nipāta
2.3.2 English translation of ‘vibhatti’
2.3.3 some vibhatti-yutta-nipāta
Chpater Three the usage of avibhatti-yutta-nipāta 17
Conclusion 52
Bibliography 54
1
Chapter I
Nipātapada
In this chapter, the words “Nipāta” and “Pada” will be philologically analysied
and different meanings of these two words will be mentioned in according with
ancient Pāḷi grammarians and morden Pāḷi lexicographers as well. In addition, some
discussions on the similarity and difference of “Abyaya” and “Nipāta” also will be
included.
1.1 Definitions of Nipāta
The word ‘Nipāta’ is composed of ‘Ni’ prefix + the root of ‘pat’ + ‘a’ suffix1.
However, this word ‘Nipāta’ can be completed in both ways. And, this word is
masculine gender. The meaning of the root of “pat” is ‘to fall’. So, the original and
grammatical meaning of the word ‘Nipāta’ is something which falls.
Acording to Tipitaka Pāḷi-Myanmar Dictionary, 2 The word Nipāta has four
contextual definitions in brief_ (1) falling (2) letting fall (3) section of Book as
Ekanipāta in Aṅguttaranikāya (4) a particle. Pāḷi Text Society’s Pāḷi-English
Dictionary also gives definition: Nipāta, (Sk. nipāta, ni+pāta, of nipatati) 1. Fall,
falling: descent: settling 2. Settling? Or coming together 3. Letting fall: discharge,
shooting 4. a particle (including adverbs, conjunctions & interjections 5. a section of a
book.3 These two authorative Pāḷi Dictionaries’ definitions are not different.
Therefore, it can be said that the word Nipāta has five definitions in accordance with
Pāḷi literature.
1
Tipitaka Pali-Myanmar Dictionary, (Yangon: Department of Religious Affairs, 2008), Vol. XIII, 267
2
Ibid
3
Pāḷi-English Dictionary, (Oxford: Pali Text Society, 1999), 360.
2
Here are some extracts from Pāḷi literatures which show above-mentioned
contextual definitions. In the Dhammapada-aṭṭhakathā, it is expressed “Ekakassāpi
udakabindhuno nipātena anupubbena pūrati” which can be translated as “The pot is
gradually fulfilled with water by falling down of each water-drop”. 4 In this sentence,
Nipāta means falling down. In the Thera-aṭṭhakathā, it is stated as “Eko ekeko
gāthānaṁ nipāto nikkhepo etthāti ekanipāto” which grammatically means “This is
named as ‘Ekakanipāta’ because this includes letting fall of one verse. 5 The word
‘nipāta’ in this sentence means letting fall (in Pāḷi “Nikkhepana”). In the
Dhīghanikāya, it is mentioned “Ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva
khīṇāsavānaṃ.”which can be randerd as “this has been a meeting ‘coming together’
of the disciples who are all arahats. 6 Here the word ‘Nipāta’ means ‘coming together’.
In the Therī-aṭṭhakathā, it is stated ‘tāsaṁ nipātādivibhāgo heṭhā vuttoyeva.” which
can be grammatically translated as “the division of those as section had been said
above”7 here the meaning of ‘Nipāta’ is a section of a book. In the Dhīghanikāya-
aṭṭhakathā, there goes “Tenahīti uyyojanatthe nipāto” which means “Tena hi” is a
particle of the sense of encouraging.”8 In this sentence, ‘Nipata’ means a particle.
It is literally defined by Saddanīti that Nipāta is the word which occurs or
arises in the beginning, middle and at the end of sentences. 9 So, it is nature that nipāta
can occur every place of a sentence. On the other hand, Nirūttidipani gives definition
that Nipāta is the word, which occurs on the path of sentence without transferring its
form.10 Therefore, Nipāta does not change its form wherever they are. Padarūpasiddhi
4
Dhp-A, Vol. II, 11.
5
Thera-A, Vol. I, 3.
6
Dī, Vol. II, 6.
7
Therī-A, 5.
8
Dī-A, Vol. I, 134.
9
“Padānaṁ Ādimajjhantesu nipatantīti nipātā.” Ven. Aggavaṁsa, “Saddanīti(suttamālā)”,(Yangon:
Department of Religious Affairs, 1963), 393.
10
“Niccaṁ ekarūpena vākyapathe pavattantīti nipātā.” Ven. Nyāṇadhaja, “Niruttidīpanī”, (Yangon:
3
defines this word that Nipāta (Nepātika) is the word which does not point out the
being or person by having sense of samuccaya-collection, vikappana-alternative,
paṭisedha-prohibition, pūraṇa-expletive etc.11 According to this definition, it is learnt
that what nipāta points out is not person but other senses. Padarūpasiddhiṭīka, the
comenatary of Padarūpasiddhi says differently from padarūpasiddhi that nipāta is the
word which occurs in the beginning, middle and end of nouns and verbs 12. This
definition is quite close to that of Saddanīti.
1.2 different names of Nipāta
With regard to ‘Nipāta’, the usage of the word ‘Nepātika’ is found in the
Padarūpasiddhi. It is the separated into ‘Nipāta’ and ‘ṇika’(Nipāta+ṇika). Here ‘ṇika’
suffix is meaningless. It is noted that these two words are indentical with their
meaning.13 ‘Nipāta’ is also named as ‘asatvavācaka’ (a=na=negative+ satva=satta=
beings+ vācaka=expounding) because this Nipāta does not expound the sense of the
being or person (satva or satta). Besides, Nipāta can be regarded as ‘abyaya” as well.
For it reasons that such a kind of Nipāta never changes on account of the seven
nominal cases(Vibatti), three genders(Liṅga) and two numbers(vacana).
Usually Nipāta is known as ‘indeclinable particle’. Actually ‘indeclinable
particles’ is the English translation of Pāḷi word ‘abyaya’. The ‘abyaya’ mainly
contains ‘Prefix (Upasaggapada)’ and ‘Particles (Nipāta)’. But it is said that some
secondary derivative nouns (taḍḍhitapada) are also called ‘abyaya’ because those are
incapable of any grammatical declension. However, the ‘abyaya’ basically falls into
two types: ‘upasagga’ and ‘nipāta’. So, it is obvious that every indeclinable particle is
11
“Samuccayavikappanapaṭisedhapūraṇādiatthaṃ asatvavācakaṃ nepātikaṃ padaṃ.” Ven.
Buddhapiya, “Padarūpasiddhi”,(Yangon: Department of Religious Affairs, 1963), 132.
12
Samuccayanādivasena saddānamādimajjantesu nipatantīti nipātā. Ven. Buddhapiya,
“Pdarūpasiddhiṭīkā”, (Yangon: Department of Religious Affairs, 1963), 75.
13
“Nipāto eva nepātikaṁ” Pr-ṭ, 80.
4
not the Nipāta. Actually, the Nipāta is one of two indeclinable particles (abyayapada)
because the Nipātapada also cannot be declined.14
1.3 An analysis of the word ‘Pada’ (from Nipāta-pada)
The Paḷi word ‘pada’ is the combination of the verbal root ‘pad’ and ‘a’ suffix.
The general meanings of the verbal root ‘pad’ are as follows: knowing(Buddhi),
becoming(pavatti), arriving(papuṇana), going(gati). Here the root of ‘pad’ refers to
the sense of ‘becoming’ (pavatti) is the meaning of the root ‘pat’. In addition,
according to Conceive Paḷi-English Dictionary, there gives nine meanings of ‘pada’.
They are “foot, foot-step, a word, position, place, reason, cause, a line of stanza and
the final rest”. With regard to ‘Nipātapada’, the exact meaning of ‘pada’ is simply ‘a
word’. In Pāḷi language, the grammarians expresses that there are essentially four
base-words which are noun(Nāma), verb(Ākyāta), prefix(Upasagga) and
particle(Nipāta).15
1.4 The four base-words of Pāḷi Language
Of four base-words, the Nāmapada contains simple nouns(suḍḍhanāma),
compound nouns(samāsanāma), affixed nouns(taḍḍhitanāma) and verbal
nouns(kitanāma). To paraphrase, puriso (the man), rukkho (the tree) etc. are called
simple nouns(suḍḍhanāma). The nouns such as ‘cakkhu-viññāṇaṁ’ (the eye-
consciousness) is called compound nouns(samāsanāma). The nouns with suffix, like
‘saṁghika(saṁgha+ṇika)’ (meaning ‘Saṁgha’s property’), are termed ‘affixed
nouns(taḍḍhitanāma)’. The nouns consisting root(ḍhātu) and suffix(paccaya), such as
‘gato (gam+ta) are called the verbal nouns(kitanāma).
14
“Nipātānaṁ pana padamālā na ruhati” Ven. Aggavaṁsa, “Saddanīti(padamālā)” (Yangon:
15
“padaṁ catubbiḍaṁ vuttaṁ, nāmākyātopasaggikaṁ, nipātañcāpi viññūhi,asso khalvabhiḍhāvati.”
Pr-ṭ, 30.
5
As the second, the verbs which are combined with the verbal root (Ḍhātu) +
suffix(paccaya) + termination(Vibatti) are called verb (Ākhyāta). An example for the
Ākhyātapada is ‘gacchati’ which is composed of three members_ the root of ‘gam’ +
‘a’ suffix + ‘ti’ termination. (gam˃gacch+a+ti)
As for the third, ‘Upasagga’ is kind of affix. According to the Padarūpasiddhi,
there are totally 20 affix words. They are ‘pa; parā; ni; nī; u; du; saṁ; vi; ava; anu;
pari; aḍhi; abhi; pati; su; ā; ati; api; apa; upa’. 16 These twenty kinds of affix words are
used before or after nouns and verbs. It is found that Out of twenty words, only four
words: ‘pati; pari; anu; abhi’ can take place before and after nouns and verbs. The rest
sixteen words always exist before nouns and verbs. 17
The fourth base-word is the particle (Nipātapada). Keeping aside above-
mentioned three kinds of base-word, the rest all are included in the group of Nipāta. 18
So it is obvious that there may be countless number of Nipātapada in the Nikāya texts.
1.5 General characteristics of ‘Nipāta’
Concerning with ‘Nipāta’, some general characteristics of ‘Nipāta’ are found:
the Nipāta does not expound the sense of person or beings. the Nipāta can express
only the sense of collection(samuccaya) etc. but can be effective or can influence on
the sentences where it exists. The Nipāta (as included in ‘abyaya’ group) never
changes into another form for seven nominal cases(vibhatti), three genters (ḷiṅga) and
two numbers (vacana).
Chapter II
16
Pr, 126.
17
Tipiṭaka-Pāḷi-Myanmar Dictionary, (Yangon: Department of Religious Affairs,2008), Vol. IV, part
II, 380.
18
“Nāmākhyātopasaggasaṅkhatā padattayato muttaṁ…” Pr-ṭ, 85.
6
The classification of Nipātapada
As the philological analysis and definition of ‘Nipāta-pada’ has been mainly
made in the chapter I, this chapter II will classify ‘Nipāta-pada’ into different types:
the derivative and the pure, which was commented by modern Pāḷi grammarians, and
will group the Nipāta-pada in adverb, preposition, conjunction and interjection, which
are also found in moder Pāḷi grammar books beyond the ancient Pāḷī grammars like
Kaccāyana, Padarūpasiddhi etc. But, the Padarūpasiddhi by Ven. Buddhapiya and the
Saddanīti(suttamālā) divided “Nipāta” into the meaningful (atthapūraṇa) and the
meaningless (padapūraṇa).
2.1 two kinds of Nipāta: the derivative and the pure
The Nipāta can be classified into two kinds : (1) derivative (2) pure or simple.
The derivative particles can be built up by adding some suffixes to the some stems of
some nouns, pronouns or adjectives.19 Of them,the examples for the derivatives are as
follows:
(a) ‘atthaso’ (meaning ‘by way of the sense’) is the combination of noun
‘attha’ and ‘so’ suffix. ‘gehato’(meaning ‘from the house’) is also derived
from noun ‘geha’ and ‘to’ suffix to it. ‘dvidhā’(in the sense of twofold) is
derived from noun ‘dvi’ and ‘dhā’ suffix.
(b) ‘yadā’(meaning ‘when) is derived from pronoun ‘ya’ and ‘dā’ suffix.
‘kattha’(meaning ‘when) is also derived from pronoun ‘kiṁ’ and ‘tha’
suffix.
19
A.P Buddhadatta Maha Nayaka thera, the New Pali Course, (Dehiwala, Sri Lanka: Buddhist Cultural
Centre, 2005), Part III, 161.
7
(c) ‘puthulato’(meaning ‘by broadly’) is derived from adjective ‘puthula’ and
‘to’ suffix. ‘sabbadā’(meaning ‘always’) is also derived from adjective
‘sabba’ by adding ‘dā’ suffix.
Pure indeclinable particles are originally particles without adding any suffix or
prefix. For instance, khalu ‘indeed’, kho ‘surely’, tu ‘surely’, hi ‘in detail’, mā ‘don’,
atha ‘then’, vā ‘in other word’, uda ‘or’, udāhu ‘otherwise’, aho ‘ah’(exclamation) dhī
‘shameful’, sace ‘if’, yadi ‘when or if’etc.
2.2 The classification of Nipāta into the groups
The indeclinable particles can be grouped as the adverbs, the prepositions, the
conjunctions and the interjections.20 Besides, the indeclinable particle used as adverbs
can modify the meaning of a verb, of a whole sentence. The Nipāta used as adverbs
may be divided according to their meaning.
2.2.1 Nipāta used as adverbs of time (kāla)
Sometimes Nipāta is used as adverbs of time. To illustrate this, some examples
are to be mentioned here. “yadā patirūpo nissayadāyako āgacchissati, tadā tassa
nissāya vasissāmi”21 which means “When a suitable support-giver comes, you should
live with formal support from him.”22 In this sentence, the particle ‘yadā’ refers to
‘when’. “Sannidhikārakaṃ nāma ajja paṭiggahitaṃ aparajju khāditaṃ hoti”23 “That
he has stored: received today and eaten on the following day.” 24 In this sentence, ‘ajja’
20
V.PERNIOLA S.J., PĀḶI GRAMMAR (Oxford: The Pali Text Society, 1997), 129-134.
21
Vin-Vol-III, 128.
22
Suttacentral.net, https://suttacentral.net/pli-tv-kd1/en/brahmali?
lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=Burmese#pli-tv-
kd1:73.1.0, (8,Aug,23)
23
Vin-Vol-II, 117.
24
https://suttacentral.net/pli-tv-bu-vb-pc38/en/brahmali?
lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=Burmese, (8,Aug,23)
8
means ‘today’ and ‘aparajju’ means ‘on the following day’. Other particles used as
adverb of time are mentioned in the following.
Yadā ‘when’, kadā ‘when’, tadā ‘then’, yato ‘since’, tato ‘afterwards’, ito
‘from now’, yāva ‘how long’, tāva ‘so long’, ajja ‘today’, ajjato ‘from today’, adhunā
‘lately’, aparajju ‘on the following day’, pāto ‘early’, atippago ‘too early’, divā ‘by
day’, atha ‘then’, puna ‘again’, etarahi ‘now’, carahi ‘now’, cirassaṁ ‘for a long
time’, kadāci ‘from time to time’, kadāci karahaci ‘at times’, antarantarā ‘from time to
time’, etc.25
2.2.2 Nipāta used as adverb of place (desa)
Moreover, Nipāta is found expressing adverb of place. For example, In
Mahāvagga, “tatra ce bhikkhūnaṃ evaṃ hoti26” is stated. This Pāḷi sentence is
translated as “It occurs to the monks there” 27. Here, ‘tatra’ means ‘there’. “Sace
amutra upaḍḍhaṃ amutra upaḍḍhaṃ vasati, amutra upaḍḍho amutra upaḍḍho
cīvarapaṭivīso dātabbo”28. “If he stays half (the time) at one, half (the time) at
the other, half a share of robe-material should be given (to him) at the one, half at the
other; or where he spends the more (time), from there is the share of the robe-material
to be given (to him)”29 ‘amutra’ in this sentence refers to ‘in the other’. These are just
example to illustrate Nipāta used as adverb of place. Other Nipāta as adverb of place
are shown in the following.
Tatra, tattha, tahiṁ, tahaṁ ‘there’, tato ‘thence’, kutra, kuttha, kuhiṁ ‘where’,
kuto ‘from where’, yattha ‘where’, udhaṁ ‘above’, adho ‘below’, tiriyaṁ ‘across’,
25
V.PERNIOLA S.J, PĀḶI GRAMMAR( Oxford: The Pali Text Society, 1997), 129.
26
Vin-Vol-III, 453.
27
https://suttacentral.net/pli-tv-kd9/en/horner?lang=en&reference=none&highlight=false#9, (8,Aug,23)
28
Vin-Vol-III, 416.
29
https://suttacentral.net/pli-tv-kd8/en/horner?lang=en&reference=none&highlight=false#22,
(8,Aug,23)
9
sabbhadhi ‘everywhere’, idha ‘here’, purato ‘in front’, heṭṭhā ‘below’, piṭṭhito
‘behind’, aññatra, aññattha ‘somewhere else’, ubhayatha ‘in both places’, amutra ‘in
that place’, pācinato ‘to the east’, dakkhiṇato ‘to the south’, abhito ‘all round’, etc.30
2.2.3 Nipāta used as adverbs of manner (ākāra)
In addition, Nipāta is also used as adverb of manner. “So bhikkhu tathā
akāsi.”31 This sentence is translated as “The monk acted accordingly.” 32 It is found
that ‘Tathā’ in this sentence is translated as ‘accordingly’. Take another Pāḷi sentence
for example. “Davā bhaṇati nāma sahasā bhaṇati.”33 This is translated as “Speaks
playfully means: speaking quickly.”34 Here ‘sahasā’ refers to ‘quickly’. The other
Nipātas used as adverb of manner are shown as follows.
evaṁ, tathā ‘thus’, kathaṁ ‘how’, yathā ‘as’, sahasā ‘hastily’, addhā
‘certainly’, sakkaccaṁ ‘respectfully’, musā ‘falsely’, abhikkhanaṁ ‘constantly’, tuṇhī
‘silently’, sajju, sajjukaṁ ‘quickly’, etc.
2.2.4 Nipāta used as adverbs of quantity, extent, degree (pamāṇa)
Furthermore, Nipāta used as adverbs of quantity, extent, degree are to be
expressed. “Yāvatakaṃ icchasi tāvatakaṃ gaṇhāhi”35which is translated as “Take as
much as you like.”36 It is found that ‘Yāvatakaṁ’ and ‘Tāvatakaṁ’ are collectively
randerd as “as much as” and these are used as adverb of quantity. Another example
sentence is “Anujānāmi, bhikkhave, ettāvatā sāmaggī yāvatā ekāvāsoti.” 37 This

30
V.PERNIOLA S.J., PĀḶI GRAMMAR (Oxford: The Pali Text Society, 1997), 129.
31
Vin-Vol-I, 45.
32
https://suttacentral.net/pli-tv-bu-vb-pj1/en/brahmali?
lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=Burmese#pli-tv-bu-
vb-pj1:9.1.0.1, (8,Aug,23)
33
Vin-Vol. II, 6.
34
35
Vin-Vol. II, 114.
36
37
Vin-Vol. III, 141.
10
sentence is translated as “I allow, monks, ‘being all together’ (to mean) as far as one
residence.”38 Here, ‘ettāvatā’ is referred as ‘as far as’ in English and it is applied to
show an extent. Take another example Pāḷi sentence, “Evāyaṃ nāḷandā bhiyyoso
mattāya bhagavati abhippasīdissati”39 which is rendered as “then would this Nāḷanda
of ours become even so much more devoted to the Exalted One.” 40 In this sentence
‘bhiyyoso mattāya’ is of the same meaning of ‘so much more’ in English. The other
particles used for quantity, extent and degree are mentioned in the following.
Atīva, ativiya ‘excessively’, yāva ‘how much’ or ‘as long as’, tāva ‘so much’
or ‘as long as’, yāvatā ‘as far as’, tāvatā ‘so far’, ettavattā ‘to such an extent’,
yebhuyyena ‘generally’, tikkhatuṁ ‘three times’, pañcaso ‘in five ways’, catugguṇaṁ
‘fourfold’, antamaso ‘even’, bhiyyoso ‘greatly’, mattaso ‘moderately’, aññadatthu
‘surely’, etc.
2.2.5 Nipāta used as adverbs of cause or reason (hetu)
“Kiṃ te, ayye, eso purisapuggalo karissati avassuto vā anavassuto vā, yato
tvaṃ anavassutā.”41 This sentence is translated by I. B. Horner as “What can this
man, whether he is filled with desire or not filled with desire, do to you, lady, since
you are not filled with desire?42 Here the particle ‘yato(since)’ is to show the reason.
Some of other particle used as reason are in the following.
Tena hi ‘hence’, yathā ‘thus’, yato, tato ‘hence’, tato nidānaṁ,
yatvādhikaranaṁ ‘on account of that’, yathā kathaṁ pana ‘how indeed’, etc.
2.2.6 Nipāta used as preposition
38
https://suttacentral.net/pli-tv-kd2/en/horner?lang=en&reference=none&highlight=false, (8,Aug,23)
39
Dī-Vol. I, 205.
40
https://suttacentral.net/dn11/en/rhysdavids-brasington?lang=en&reference=none&highlight=false,
(8,Aug,23)
41
Vin-Vol-II, 301.
42
https://suttacentral.net/pli-tv-bi-vb-ss6/en/horner?lang=en&reference=none&highlight=false,
(8,Aug,23)
11
Nipāta is also applied as preposition. In Mahāvaggapāḷi, there goes a sentence
“Addasā kho upako ājīvako bhagavantaṃ antarā ca gayaṃ antarā ca bodhiṃ
addhānamaggappaṭipannaṃ”43 This Pāḷi sentence is rendered “Upaka, a Naked
Ascetic, saw the Lord going along the highroad between Gayā and the (Tree of)
Awakening.”44 In this sentence, the particle ‘antarā’ is applied as preposition in the
similar meaning of ‘between’. Here ‘antarā’ is formed with the accusative case
because ‘gayaṁ’ and ‘bodhiṁ’ are accusative forms. It is approved by the
Padarūpasiddhi that this “antarā” appear with mostly accusative case and sometimes
with genitive case.45
Many adverbial particles are prepositionally used. Out of them, the most
common Nipāta-particles are as follows:
‘antarā, pacchā, yāva, vinā, samantā’ are used with the accusative. ‘aññatra,
vinā, saddhiṁ, saha’ appear together with the instrumental. ‘heṭṭhā, upari, samantato’
govern the genitive. ‘ārā, ārakā, uddhaṁ, oraṁ, pabhuti, pacchā, yāva, adho’ are used
connecting with the ablative.
Moreover, it is found that the Nipātas with ‘tvā’ suffix are also used as
preposition. For instance, ‘ādāya, gahetvā’ meaning, ‘taking, with’, ‘anvāya, upādāya,
paṭicca, āgamma’ which are in the sense of ‘on account of, because’, ‘muñcitvā,
ṭhapetvā’ which mean ‘leaving aside, except, besides’, ‘ārabbha, sandhāya,
abhisandhāya’ meaning ‘beginning with, reffering to’, ‘nissāya, upanissāya’ meaning
‘near, by means of, on account of’, ‘paṭṭhāya’ which means ‘from’, ‘uddisa’ which
means ‘with respect to, for the sake of’.46
43
Vin-Vol. I, 11.
44
45
Pr, 144.
46
Example sentences for the usage of these Nipātas is shown in the chapter III.
12
2.2.7 Nipāta used as Conjunction
Some indeclinable particles (Nipāta) are formed as conjunction. Actually they
can point out the relation between two notions expressed by two or more nouns or
adjectives or pronouns or verbs or adverbs or sentences. The Nipāta used as
conjunction also can be divided into two: (a) Co-ordinative conjunctions (b) sub-
ordinative conjunctions.
“Uṭṭhehi tāta sudinna, bhuñja ca piva ca paricārehi ca” 47 This sentence is
translated as “Get up, Sudinna, eat, drink, and enjoy yourself!” 48 In this Pāḷi sentence,
‘ca’ is used as conjunction and points out connection between the different Pāḷi verbs.
This can be regarded as “and” in English. Other Co-ordinative conjunctions are ‘ca,
udāhu, atha, vā, tathāpi, vā. . . vā, api. . . . api’.
“Sammatopi ce bhikkhu atthaṅgate sūriye bhikkhuniyo ovadeyya,
pācittiya”nti.”49 This sentence is translated by Bhikkhu Brahmali as, ‘Even if he has
been appointed, if a monk instructs the nuns after sunset, he commits an offense
entailing confession.’50 Here, the particle ‘ce’ is similar to English ‘if’ and it is used as
sub-ordinate conjunction. Some other sub-ordinative conjunctions are ‘sace, ce, yadi,
yathā, yatra hi nāma, vā yadi vā’.
2.2.8 Nipāta used as interjection
Some indeclinable particles are applied as interjection. So, they can indicate
feeling of joy, sadness and anger. Some of them are also applicable to get the
47
Vin-Vol. I, 15.
48
vb-pj1:5.0.1, (9,Aug,23)
49
Vin-Vol. II, 79.
50
13
intention of someone. “Udānaṃ udānesi – “Aho sukhaṃ, aho sukha”nti”51 Here this
sentence is translated by I.B Horner as “(He) constantly uttered this utterance: “Ah,
what happiness! Ah, what happiness!”52 So, the Pāḷi particle ‘aho’ is mentioned as
‘Ah’ to indicate feeling of joy.
Here are some of the similar particles_ ‘aho (exclamation of surprise), je, re,
iṅgha (come on; look here), dhī (it is shameful), he, aho nāma, aho vata, yagghe,
(hortative particle used in addressing a superior person), taggha (truly; surely; if it is
so), ambho’. hey! (a particle employed to draw attention).
2.3 Primarily two kinds of Nipāta
The Nipātapada is classified into two types basically. They are (1) the
meaningful Nipāta(atthapūraṇa) and (2) the meaningless Nipāta(padapūraṇa). 53 the
padapūraṇa Nipāta is the particle, which was used for easy utterance and for
decoration of the sentences without giving any extra meaning to sentences. This
padapūraṇa nipāta includes many particles such as ‘atha; khalu; vata’ etc. but these
meaningless particles(padapūraṇa) can be in the other senses. So only when these
‘atha; khalu; vata’ etc are meaningless, can these particles be called ‘padapūraṇa’. On
contrary, if these ‘atha; khalu; vata’ etc particles are meaningful in the some places.
Then, thest particles are called ‘meaningful particles’(atthapūraṇa)
The meaningful particles(atthapūraṇa) has their own meaning. For example,
‘divā’ which means ‘by daytime’, ‘saha’ which means ‘together with’ ‘eva’ which
means ‘only’ etc.
2.3.1 two kinds of atthapūraṇanipāta
51
Vin-Vol. IV, 339.
52
53
TPMD, Vol. IV, part II, 380.
14
The meaningful particles (atthapūraṇanipāta) also can be divided into two
kinds_(1)Vibhattiyutta (the particles related with senses of noun case)
(2)Avibhattiyutta (the particles unrelated with sense of noun case)
2.3.2 English translation of ‘Vibhatti’
The word ‘vibhattiyutta’ is composed of two members; ‘vibhatti’ and ‘yutta’.
‘Vibhatti’ is usually translated as ‘case’ or ‘case ending’. With regard to the English
translation, it should be clear that there are some different kinds of ‘Vibhatti’. In Pāḷi
grammar, there are seven kinds of ‘Vibhatti’ i.e (1) pathamāvibhatti (the nominative
case) (2) dutiyāvibhatti (the accusative case) (3) tatiyāvibhatti (the instrumental case)
(4)catutthīvibhatti (the dative case) (5) pañcamīvibhatti (the ablative case) (6)
chatthīvibhatti (the genitive case) (7) sattamīvibhatti (the locative case). In such
places, the word ‘Vibhatti’ is translated as ‘case’.54
However, the nominative has two case endings: ‘si’ and ‘yo’. Two case
endings of the accusative are ‘aṁ’ and ‘yo’. Similarly ‘nā’ and ‘hi’ are of the
instrumental. ‘sa’ and ‘naṁ’ are for the dative and the genitive. ‘smā’ and ‘hi’ are for
the abalative. ‘smi’ and ‘su’ are case endings of the locative. These case endings ‘si;
yo’ etc. are also called ‘Vibhatti’ in Pāḷi. It is found that such ‘vibhatti’: si; yo; aṁ;
yo; nā; hi etc., is translated into English as ‘case ending’ or sometimes as ‘the ending’
by modern Pāḷi grammarians like Wihelm Geiger,55 V. Perniola.56
In addition, with regard to verbs, there are ‘Ākhyāta-vibhatti’ too. In the
chapter of verbs (Ākhyāta), there are eight kinds of ‘vibhatti’. They are (1)vattamāna-
vibhatti (the present tense) (2) pañcamī-vibhatti (the imperative mood) (3) sattamī-
vibhatti (the potential mood) (4) parokkhā-vibhatti (the perfect mood) (5) hiyyattanī-
54
55
Wilhelm Geiger, A Pāḷi Grammar (Oxford: the Pali text Society, 2000), 73.
56
15
vibhatti (the imperfect mood) (6) ajjattanī-vibhatti (the aorist mood) (7) bhavissanti-
vibhatti (the future tense) and (8) Kālātipatti-vibhatti (the conditional mood).
Therefore, it is found that for the present tense, the imperative etc, the Pāḷi word
‘vibhatti’ is translated into English as ‘tense and mood’.57
Moreover, each tense or mood has twelve vibhattis so-called verb-terminations
or verb-endings or personal endings: these verb-terminations ‘ti; anti; si; tha; mi; ma’
etc. are also known as ‘vibhatti’ in Pāḷi.
So, it is clear that there are four kinds of ‘vibhatti’ according to Pāḷi grammar.
They are (1) seven cases of noun i.e the nominative, the accusative etc. (2) fourteen
case-endings i.e ‘si; yo; aṁ; yo; nā; hi; sa; naṁ; smā; hi; sa; naṁ; smi; su’. (3) tense
or mood of Akyāta-verb i.e the present tense, the imperative mood etc. (4) ninety-six
verb-terminations i.e ‘ti; anti; si; tha; mi; ma’ etc.
But, the ‘vibhatti’ of the ‘avibhattiyutta-nipāta’ means cases of noun and noun
case-endings. ‘yutta’ means ‘related’. ‘nipāta’ means ‘indeclinable particles’. So,
‘avibhatti-yutta-nipāta’ can be translated as ‘the indeclinable particles unrelated with
noun cases’. Actually these avibhattiyutta-particles do not have the senses of
case(vibhatti). So, these particles cannot be related with other cases but can be related
with Pathamā-vibhatti(the nominative case). Because there goes a theory in Pāḷi
Grammar ‘Vibhatyantaṁ padaṁ’ which means ‘it can be word only if it has vibhatti’.
In accordance with this theory, every word must have at least one vibhatti. Therefore,
‘avibhatti-yutta-nipāta’ has only the nominative case but cannot have senses of the
nominative, the accusative, the instrumental etc. So, the full English translation of
‘avibhatti-yutta-nipāta’ should be ‘the indeclinable particles which is not related with
57
16
the senses of any noun cases’. Similarly vibhatti-yutta-nipāta also should be literally
translated as ‘the indeclinable particles which is related with the sense of noun cases’.
2.3.3 some vibhatti-yutta-nipāta
Although every nipātas cannot be grammatically declined, these vibhatti-
yutta-nipāta can express the sense of particular nominal cases. For examples,
(a) ‘sakkā, labbhā, sayaṁ, sāmaṁ, namo are of sense of the nominal case.
(b) ‘abhiṇhaṁ, punappunaṁ, ciraṁ, oraṁ etc’ are have sense of the
Accucative.
(c) ‘sayaṁ, micchā, vāhasā, etc. are used in the sense of the Insrumental.
(d) ‘Uddhaṁ, adho, tiriyaṁ, heṭṭhā, upri,etc. are of sense of the locative.
(e) ‘ārā, ārakā, yāva, tāva, etc. have the sense of the ablative.
(f) ‘bho, are, he, bante, je, āvuso, etc. are used in the sense of the vocative.58
Therefore, it is learnt that Nipāta is, in brief, of two kinds as the derivative
and the pure. Furthermore, Nipāta is applied in different forms such as adverb of time,
place, reason, manner, quantity, extent, degree, preposition, conjunction and
interjection. However, the ancient Pāḷi-grammar books like the Padarūpasiddhi point
out only two types of Nipāta: the meaningful and the meaningless. In addition, the
meaningful particles fall into two types: vibhatti-yutta-nipāta and avibhatti-yutta-
nipāta.
58
A.P Buddhadatta Maha Nayaka thera, the New Pali Course (Dehiwala, Sri Lanka: Buddhist Cultural
Centre), Part III, 162.
17
Chapter III
The usage of Avibhattiyutta-nipāta
In this chapter, the usage of each indeclinable word (avibhattiyutta-nipāta) will
be mentioned one by one or group by group. And, the concise meaning of each
Avibhattiyutta-nipātapada and their usage will be explored mainly based on the
Saddanīti(suttamālā) and the Padarūpasiddhi. The example sentences from various
Pāḷi texts will be shown to illustrate their usage.
The particles ‘Appeva, ‌appeva nāma, nu kho’ are in the sense of ‘saṁsaya’ 59
which is equivalent to the sense of ‘perhaps’ ‘it is well’ (either) ‘surely’, ‘indeed’,
‘yes I reckon’, (or) ‘I presume’, ‘it is likely that’.60
Example pāḷi sentences are to be mentioned here. “Appeva nāma imassa
kevalassa dukkhakkhandhassa antakiriyā paññāyetha”61 This is translated as
“Hopefully I can find an end to this entire mass of suffering.” 62 In this sentence, it is
found that ‘Appeva’ and ‘Nāma’ are always at the beginning of the sentence and
collectively used although these are separate particles. But ‘appeva’ alone is rarely
used. Both of them are in the sense of ‘saṁsaya’ and the sentences with these Nipātas
appear with the opatative mood. (Sattamī-vibhatti) 63 here the verb ‘paññāyetha’ is
opatative mood. In the Vinaya Text, there goes “Kittāvatā nu kho, bho gotama,
brāhmaṇo hoti”64 which means ‘To what extent, good Gotama, does one become a
brahmin?’65
59
Saddanīti(sutta), 382.
60
PED, 54.
61
AN-Vol. I, 439.
62
https://suttacentral.net/an4.122/en/sujato?lang=en&layout=plain&reference=none&notes
=asterisk&highlight=false&script=Burmese, (8, Aug, 23)
63
Ashin Guṇissara, “Pāḷi Bodhi”, (Yangon: Tun Family Press, 2001), 396.
64
Vin-Vol-III, 3
65
https://suttacentral.net/pli-tv-kd1/en/horner?lang=en&reference=none&highlight=false, (8, Aug, 23)
18
According to this example, it is found that ‘Nu kho’ is put after one word in the
sentence and verb for it cannot be definitely said. But the sentence with ‘Nu kho’ is in
the sense of ‘uncertainty’ (saṁsaya).
The particles ‘Adhā, aññadathu, taggha, jātu, jātucche, sasakkaṁ’ are in the
sense of ‘Ekaṁsa’66 which is the same as that of ‘certainly, for sure, really, surely.’
Example Pāḷi sentences are shown. “rañño evaṃ hoti ‘Addhā imesaṃ kataṃ vā
karissanti vā” 67 which is translated as “The king thinks,—‘Surely they’ve done it, or
they’re going to.”68 Here ‘addhā’ is rendered ‘surely’. For the particle ‘aññadatthu’,
the example sentence is “So aññadatthu vijjācaraṇasampannasseva paricārako
sampajjati.”69 This is translated by Bhikkhu Sujāto as “In fact, they succeed only in
serving someone accomplished in knowledge and conduct.”70 In this sentence,
‘aññadatthu’ is expressed ‘in fact’. The example sentence for the particle ‘taggha’
goes “taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.”71 Which is
translated as “Surely, they will treat you in a way that fits your heedlessness.” 72 Here
‘taggha is mentioned as ‘surely’. The Pāḷi sentence for “jātu’ is “Mā jātu koci
lokasmiṃ, pāpiccho udapajjatha.”73 This is translated by I.B Horner as “Never let
anyone of evil desires arise in the world.” 74 Here ‘Jātu’ is not particularly translated.
But ‘never’ in English shows the sense of certainty. For the particle ‘Jātucche’, “Na
migājina jātucche, ahaṃ kañci kudācanaṃ.”75 This is rendered as “surely I have never
66
Saddanīti(sutta), 382
67
Vin-Vol.II, p. 207
68
lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=Burmese, (8, Aug,
23)
69
Dī-Vol.I, 95
70
https://suttacentral.net/dn3/en/sujato?lang=en&layout=plain&reference=none&notes=
asterisk&highlight= false&script=Burmese#dn3:2.3.0, (8,Aug,23)
71
An. Vol. I, 138.
72
https://suttacentral.net/an3.36/en/bodhi?lang=en&reference=none&highlight=false, (8, Aug, 23)
73
Vin.Vol. IV, p.366
74
https://suttacentral.net/pli-tv-kd17/en/horner?lang=en&reference=none&highlight=false, (8, Aug, 23)
75
J, 171
19
defeated any relatives in illegal way”.76 Here ‘Jātucche’ is in the sense of “surely”.
The example sentences for ‘sasakkaṁ’ are found in the Majjhimapannāsa and
Uparimapannāsa. “Viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya.”77 This is
translated as “A sensible person would, to the best of their ability, not practice such
spiritual paths.”78 “Evarūpaṃ te, rāhula, kāyena kammaṃ sasakkaṃ na karaṇīyaṃ”79
meaning “A deed of body like this, Rāhula, is certainly not to be done by you.”80 In
these sentences, ‘to the best of their ability’ and ‘certainly’ are the translations of
‘sasakkaṁ’.
Of these particles, ‘Jātu, jātucche, sasakkaṁ’ are rarely found rather than
‘Adhā, aññadathu, tagha’ in the Tipitaka. Although there are different ways of English
translation of the sentences comprising these particles, it is undeniable fact that the
sense of ‘surely, certainly’ etc. are included in these sentences. How these Nipātas
should be put in the sentences is not fixed but these all are used as adverbs of manner.
The particle ‘eva’ has the sense of ‘only’ ‘just’, which shows the emphatic
meaning.81 Take ‘ajjeva’ for example. ‘ajja’ means ‘today’ but ‘ajjeva’ (ajja+eva)
emphatically means ‘this very day’.
Take Pāḷi sentence for example, “Tathāgatassa, bhikkhave, arahato
sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato
pañca mahāsupinā pāturahesuṃ.” 82 This is translated “When the Tathagata—worthy
& rightly self-awakened—was still just an unawakened bodhisatta, five great dreams
76
This is my own translation based on Myanmar-nissaya. The commentary of this is also states
‘ekaṁseneva’. J-A, Vol. VI, 73.
77
M, Vol. II, 182. (majjhimapannāsa)
78
https://suttacentral.net/mn76/en/sujato?lang=en&layout=plain&reference=none&notes=
asterisk&highlight=false&script=Burmese, (8, Aug, 23)
79
M, Vol. III, 79. (uparimpannasa)
80
https://suttacentral.net/mn61/en/horner?lang=en&reference=none&highlight=false, (8, Aug, 23)
81
PED, 162
82
AN-Vol. II, 210
20
appeared to him.”83 Here ‘pubbeva’ is separated into ‘pubbe+eva”. ‘Pubbe’ means
‘before’ and it is emphasized by ‘eva’ expressing ‘still just’. Here is another example
from Dīghanikāya “Yo eva vo ācariyo, so eva vo ācariyo hotu.”84 This is translated as
“Let him who is your teacher be your teacher still. 85 In this sentence also, ‘eva’ is
mentioned as ‘still’.
It is noted that this ‘eva’ can occur after the noun or the verb and emphasizes
the meaning of word with which this particle is associated. “still” “just” are the sign
of the particle “eva”. It should be noted that the definite way of the translation of this
particle cannot be fixed.
The particles ‘Kacci nu, na nu’ are interrogative (pucchanattha) particles. 86
‘‘Kacci samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha na ca
piṇḍakena kilamittha.”87 This sentence is translated as “I hope you had a comfortable
and harmonious rains, and got almsfood without trouble?” Here ‘kacci’ is used in the
question. Sometimes it is followed by ‘nu’ and ‘nu kho’. “Kacci nu kho ahaṃ
pārājikaṃ āpattiṃāpanno”88 this sentence is rendered as “Could it be that I’ve
committed an offense entailing expulsion?”89 In this sentence, ‘kacci’ is followed by
‘nu kho’ and makes a interrogative sentence.
With regard to the particle ‘Na nu’, the example sentence is “Na nu tvaṁ
phagguna kulaputto saddhā agārasmā anagāriyaṁ pabbajito.”90 this is translated by
83
https://suttacentral.net/an5.196/en/thanissaro?lang=en&reference=none&highlight=false, (6, Aug,
23)
84
Dī-Vol. III, 47.
85
https://suttacentral.net/dn25/en/tw-caf_rhysdavids?lang=en&reference=none&highlight=false,
(6,Aug,23)
86
87
Vin-Vol. I, 114.
88
Vin-Vol. I, 43.
89
lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=Burmese, (6, Aug,
23)
90
M, Vol. I, 174.
21
Nyanamoli Thera as “Phagguna, are you not a clansman who has gone forth out of
faith from the home life into homelessness?” 91 Actually ‘na’ is the negative particle
and ‘nu’ is the interrogative. But ‘na nu’ is collectively shown by the Saddanīti. So,
these ‘na nu’ will express the negative as well as interrogative sense. It is found that
‘kacci’ ‘kacci nu’ ‘kacci nu kho’ ‘na nu’ are put at the beginning of the sentence.
The particle “kathaṁ” is interrogative. But it is used for asking the way
(upāyapucchanatthe).92 Take example sentence for it. “Kimime jhāyanti, kintime
jhāyanti, ’kathaṃ ime jhāyantī”93 This is translated as “But why, indeed, are they
absorbed? For what purpose are they absorbed? How are they absorbed?” 94 In this
sentence, it is found that ‘kathaṁ’ is rendered as ‘How’.
The particles ‘Kiṃsu, kiṃ’ is also the interrogative, meaning ‘what’ but are
used in asking object. (vatthu-pucchanattha)95 The example sentence for this particle
is shown here. “Kiṃsu yāva jarā sādhu, kiṃsu sādhu patiṭṭhitaṃ. kiṃsu narānaṃ
ratanaṃ, kiṃsu corehi dūharaṃ”96 This is rendered as “What is good until old age?
What is good when established? What is the precious gem of humans? What is hard
for thieves to steal?”97 In this sentence it is obvious that ‘kiṁsu’ is used in the asking
thing. Similarly, the particle ‘kiṁ’ also can be used for asking thing. But ‘kiṁsu’ is
found in only verses while ‘kiṁ’ is widely used.
The particles “Evaṁ, itthaṁ, iti” are used for the "pointing at" which is
mentioned “nidassanattha”98 in Pāḷi. The example sentence for these three particles is
91
https://suttacentral.net/mn21/en/nyanamoli-thera?lang=en&reference=none&highlight=false, (6,Aug,
23)
92
93
AN-Vol. II, 312.
94
https://suttacentral.net/an6.46/en/thanissaro?lang=en&reference=none&highlight=false, (6, Aug, 23)
95
96
Sagāthāvagga-saṁyutta, 33.
97
https://suttacentral.net/sn1.51/en/bodhi?lang=en&reference=none&highlight=false, (6, Aug, 23)
98
22
found in the Aṇguttara.“Evampi te mano, itthampi te mano, itipi te cittaṁ”99 This is
translated as “Your thought is thus, such is what you are thinking, your mind is in
such and such a state.”100 Here it is clear that these particles show the sense of
‘pointing at’ something.
In the Saddanīti, “yāva” (“up to; as far as; so far that”), “tāva” (so much; so
long; as far as.), yāvatā, tāvatā, kittāvatā, ettāvatā” are in the sense of measure, limit
and boundary (pariccheda). here ‘yāva, yāvatā’ is in one group and ‘tāva, tāvatā’ is in
another group. These two groups are together used in the sentence. the sentence
should be divided into two parts: main sentence and co-ordinate sentence. ‘yāva,
yāvatā’ appear in the co-ordinate sentence and ‘tāva, tāvatā’ exist in the main
sentence.
The example sentences for these are stated. “Tena hi, bhikkhave, paṭiggahetvā
nikkhipatha yāva upanando āgacchatīti”101 this sentence can be divided into two part.
Here main sentence is “Tena hi, bhikkhave, paṭiggahetvā (tāva) nikkhipatha” and co-
ordinate sentence is ‘yāva upanando āgacchati” translated as “Well, then, monks,
having accepted it, put it aside until Upananda comes back.” 102 In the translation also,
the main sentence is translated as “well, then, monks, having accepted it, put it aside”
and co-ordinate sentence is translated as “until Upananda comes”. According to this
example sentence, it is learnt that ‘tāva’ is sometimes unseen. Usually both ‘yāva’ and
‘tāva’ occur in the sentence like “Na tāva taṃ khiyyati yāva sā na vuṭṭhāti.”103 which
means “not until she got up was it exhausted.”104 The usage of “yāvatā” and ‘tāvatā” is
99
AN-Vol. I, 171.
100
https://suttacentral.net/an3.60/en/bodhi?lang=en&reference=none&highlight=false, (6, Aug, 23)
101
Vin-Vol. III, 307.
102
https://suttacentral.net/pli-tv-kd6/en/horner?lang=en&reference=none&highlight=false#6, (6, Aug,
23)
103
Vin-Vol. III, 338.
104
https://suttacentral.net/pli-tv-kd6/en/horner?lang=en&reference=none&highlight=false , (30,jul,23)
23
the same as that of ‘yāva tāva’. Here are example sentences “Yāvatā, ānanda, ariyaṃ
āyatanaṃ, yāvatā vaṇippatho, idaṃ agganagaraṃ bhavissati pāṭaliputtaṃ
puṭabhedanaṃ.”105 that is translated as “Ānanda, as far as the ariyan region(extends),
as far as there is trading, this will be a leading town, Pāṭaliputta, (where there was) the
breaking of the seed-boxes.”106
The particle ‘ettāvatā’ is derived from ‘eta’ which means ‘that’. And, the
particle ‘kittavatā’ is descended from ‘kiṁ’ which means ‘what’. The usage for these
particles is not fixed so these can appear anywhere in the sentence. The example is
taken from the Aṇguttara-nikāya. “Ettāvatā kho mahānāma upāsako hotīti,”107 which
is rendered as “in that way one is a lay follower.” 108 “Kittavatā nu kho bhante
upāsako hotīti”109 which is translated as “In what way, Bhante, is one a lay
follower?”110
The particles “Evaṃ, sāhu, lahu, opātikaṃ, patirūpaṃ, āma, āmo” express
acceptance and agreement(sampaṭicchana)111. Here it should be noted that the above-
mentioned ‘evaṁ’ is the particles in the sense of pointing at(nidassana). Here ‘Evaṁ’
is in the sense of saṁpaṭicchana. The example sentences are taken from the Vinaya
Piṭaka. “Evaṃ bhante’ti kho te hatthibhaṇḍā devadattassa paccassosuṃ” 112 This
sentence is translated as “Very well, honoured sir,’ these mahouts answered
Devadatta in assent.”113 “Āma āvuso pārājikaṃ ajjhāpanno”114 which is rendered as
105
Vin-Vol. III, 324.
106
https://suttacentral.net/pli-tv-kd6/en/horner?lang=en&reference=none&highlight=false, (30,Jul,23)
107
AN-Vol. III, 57.
108
https://suttacentral.net/an8.25/en/bodhi?lang=en&reference=none&highlight=false, (30,Jul,23)
109
AN-Vol. III, 56.
110
https://suttacentral.net/an8.25/en/bodhi?lang=en&reference=none&highlight=false, (30,Jul,23)
111
112
Vin-Vol. IV, 356.
113
https://suttacentral.net/pli-tv-kd17/en/horner?lang=en&reference=none&highlight=false, (30,Jul,23)
114
Vin-Vol. IV, 204.
24
‘Yes, your reverences, I have fallen into an offence involving defeat,’ 115 With the
particles ‘evaṁ’ ‘āma’, these sentences show the acceptance and agreement. The
following sentence from Vinaya-Mahāvagga prove that these particles are identical in
the way of meaning. “Sāhūti vā lahūti vā opāyikanti vā patirūpanti vā pāsādikena
sampādehīti vā kāyena viññāpeti”116 meaning “If he says: ‘Very well’ or ‘Certainly’
or ‘All right’ or ‘It is proper’ or ‘Manage it amiably’, and makes this understood by
gesture.”117 The usage for these particles is not particularly fixed.
The particle ‘Kiñcāpi’ expresses the sense of favor or appreciation
(anuggahattha).118 And it is translated in English “although” “however much”. The
sentence in which this particle involved should be devided into two parts. This
‘Kiñcāpi’ is put at the beginning of co-ordinate part of the sentence and expresses the
appreciation of the other’s statement. ‘pana’(but) ‘atha kho’(but or actually) ‘evaṁ
sante’(if so or but) ‘tathāpi’(evan so or but) ‘api ca’(but or evam so) are set in the
main sentence and reject the statement of co-ordinate sentence. 119 The example
sentence is extracted from the Vinaya Text. “kiñcāpi, bhante, ayyo anatthiko tena
dhammena, apica dussaddhāpayā appasannā manussā”120 This is translated as “You
may not be aiming at that act, but it’s hard to convince people with little
confidence.”121
The particle “Kiñca” is in the sense of appreciation and reproach. 122 From the
Jataka-Aṭṭhakathā, the example sentence is takan. “Puttotyāhaṃ mahārāja tvaṃ maṃ
115
https://suttacentral.net/pli-tv-kd14/en/horner?lang=en&reference=none&highlight=false, (30, Jul,
23)
116
Vin-Vol. III, 57.
117
https://suttacentral.net/pli-tv-kd1/en/horner?lang=en&reference=none&highlight=false, (30, Jul, 23)
118
119
Ashin Guṇissara, “Pāḷi Bodhi” (Yangon: Tun Family Press, 2001), 429.
120
Vin-Vol. I, 286.
121
https://suttacentral.net/pli-tv-bu-vb-ay1/en/brahmali?
lang=en&layout=linebyline&reference=none&notes=asterisk&highlight=false&script=Burmese,
122
25
posa janādhipa, Aññepi devo poseti, kiñca devo sakaṃ pajaṃ”123 meaning “Your son
am I, great monarch; rear me, Sire! The king rears others, but much more his child.” 124
The Jataka-Aṭṭhakathā explained that this particle “Kiñca” show appreciation because
the king feed other. At the same time, this also expresses the reproach due to
neglecting his own child. The usage of this particle is rarely seen.
The Saddanīti states that these particles “Yathā, tathā, yatheva, tatheva, evaṃ,
evameva, evamevaṃ, evampi, yathāpi, seyyathāpi, seyyathāpi nāma, viya, iva,
yathariva, tathariva” are in the sense of similarity (patibhāga). The sentences in which
these particles are involved should be divided into two parts: the co-ordinate part of
comparison (upamāna) and the main part which is to be compared (upameyya).
“Yathā, yatheva, yathāpi, seyyathāpi, seyyathāpi nāma, viya, iva, yathariva” are set in
the co-ordinate part that is comparison. The other particles “tathā, tatheva, evaṁ,
evameva, evamevaṁ, evaṁpi, tathario” are put in the main part that is to be
compared. These all are found at the beginning of the sentence except from ‘iva’ and
‘viya’. These ‘iva’ and ‘viya’ take place just after the noun or the sentence. The
example sentences are shown here. “Natveva ca kho arahā yathā ahaṁ”125 meaning
126
“but yet he is not perfected one as I am.” In this sentence, “natveva kho arahā”
meaning ‘yet he is not the perfected one” is the main part of the sentence that is
upameyya (to be compared). “yathā ahaṁ” meaning ‘as I am” is the co-ordinate part
of the sentence that is comparison. In addition to this sentence, it can be said that
‘tathā’ is omitted in the upameyya sentence. Although Upamāna usually comes first, it
cannot be exactly said. The usage of other particles should be noted as above.
123
J-A, Vol. I, 152.
124
https://suttacentral.net/ja7/en/chalmers?lang=en&reference=none&highlight=false, (3,Aug,23)
125
Vin-Vol. III, 33.
126
(3,Aug,23)
26
The example sentences from various Pāḷi texts and translations are mentioned
here. “Evaṃ dukkhito hotu ayyo udāyī, mā sukhaṃ labhatu ayyo udāyī, yathā me
kumārikā duggatā dukkhitā na sukhaṃ labhati”127 which means “May Venerable
Udāyī be miserable and unhappy, just as my girl is miserable and unhappy.” 128 In this
sentence, upameyya comes first. “Yatheva(Yathā+eva) mayaṃ sapajāpatikā
āhiṇḍāma, evamevime(evameva+ime) samaṇā sakyaputtiyā bhikkhunīhi saddhiṃ
saṃvidhāya āhiṇḍantī”129 Which is translated as “Just as we walk about with our
wives, so these Sakyan monastics walk about by arrangement with nuns.” 130 In this
sentence, upamāna comes first. “Te thokaṃyeva odātaṃ ante ādiyitvā tatheva
suddhakāḷakānaṃ eḷakalomānaṃ santhataṃ kārāpenti”131 which is meant “they added
just a little bit of white on the edge, effectively having a blanket made entirely of
black wool just as before.”132 In this sentence, yathā is omitted. “Yathāpi (yathā+pi)
bhamaro pupphaṃ, vaṇṇagandhamaheṭhayaṃ. Paleti rasamādāya, evaṃ gāme munī
care.”133 This verse is translated as “As a bee gathers honey from the flower without
injuring its color or fragrance, even so the sage goes on his alms-round in the
village.”134 “Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā
vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya –
cakkhumanto rūpāni dakkhantīti – evamevaṃ bhagavatā anekapariyāyena dhammo
127
Vin-Vol. II, 200.
128
https://suttacentral.net/pli-tv-bu-vb-ss5/en/brahmali?
lang=en&layout=linebyline&reference=none&notes=asterisk&highlight=false&script=Burmese(3,Aug
,23)
129
Vin-Vol. II, 87.
130
(3,Aug,23)
131
Vin-Vol. I, 331.
132
https://suttacentral.net/pli-tv-bu-vb-np13/en/brahmali?
(3,Aug,23)
133
Dhp, verse-49.
134
https://suttacentral.net/dhp44-59/en/buddharakkhita?lang=en&reference=none&highlight=false,
(3,Aug,23)
27
pakāsito.”135 This sentence is translated by I.B Horner as “Lord! Just as one might set
upright what has been upset, or might uncover what was concealed, or might show the
way to one who is astray, or might bring an oil lamp into the darkness, thinking,
‘Those with eyes may see shapes’, even so is dhamma explained in many a figure by
136
the Lord.” It is found that in the sentence with the particle ‘seyyathāpi’, several
facts are widely mentioned. “Kvāyaṃ abalabalo viya mandamando viya
bhākuṭikabhākuṭiko viya.”137 meaning “Who’s this, acting like a moron and always
frowning?”138 In this sentence, it is found that ‘viya’ is put after the comparison word
(upamāna) unlikely other particles which are put before the comparison word or
sentence. “Aho vata, mārisā, cattāro sammāsambuddhā loke uppajjeyyuṃ
dhammañca deseyyuṃ yathariva(yathā+iva) bhagavā”139 this is translated by Rhys
David as “Oh, sir! If only four supreme Buddhas might arise in the world and teach
the Doctrine even as the Exalted One!”140
The particles “Aho, nāma” are in the sense of reproach(garahattha) and
appreciation(pasaṁsanattha)141 They express exclamation of surprise, astonishment or
consternation. “Nāma” is also used as emphatic particle meaning “just, indeed for
sure”. The example sentence is “Aho vata re asmākaṃ paṇḍitaka” 142 this is translated
as “Oh! you wiseacre!”143 In this sentence, the particle ‘aho’ is in the sense of
reproach because it is what Pakkusāti told to his pupil Ambaṭṭha for having made
debate against The Buddha. “Atthi nāma tumhe ānanda there bhikkhū viheṭhiyamāne
135
Vin-Vol. III, 23.
136
(3,Aug,23)
137
Vin-Vol. I, 275.
138
139
Dī-Vol. II, 181
140
https://suttacentral.net/dn19/en/tw-caf_rhysdavids?lang=en&reference=none&highlight=false,
(3,Aug,23)
141
142
Dī-Vol. I, 100.
143
https://suttacentral.net/dn3/en/tw_rhysdavids?lang=en&reference=none&highlight=false,(4,Aug,23)
28
ajjhupekkhissatha”144 this is translated as “Ānanda! There’s a senior mendicant being
harassed, and you just watch it happening.” 145 Here ‘nāma’ is used for reproaching
Ven. Ānanda for he did not support the senior monks. This ‘nāma’ usually comes
along with the future tense.146
Sometimes ‘aho’ is applied for making desire. (patthanā) 147 the example
sentence for the making desire is “Aho vata maṃ rajje abhisiñceyyuṃ”148 which is
translated as “might I be anointed into kingship.” 149 It is learnt that in making
desire(patthanā) the opatative mood(sattami-vibhatti) is used together with ‘aho’.
In the following sentences, the particle ‘aho’ ‘nāma’ and ‘sādhu’ are used in
the sense of appreciation (pasaṁsanttha). “Aho sukhaṃ, aho sukha”150 meaning “Ah,
what happiness! Ah, what happiness!” 151 In this sentence, ‘aho’ is uttered by Ven.
Bhaddiya because he felt very happy. Therefore, the particle ‘aho’ is used in three
senses ‘reproach’ ‘appreciation’ and ‘making desire’.
The example for ‘nāma’ is taken from Mahavagga Pāḷi. “Mahiddhiko kho
mahāsamaṇo mahānubhāvo, yatra hi nāma caṇḍassa nāgarājassa iddhimato
āsivisassa ghoravisassa tejasā tejaṃ pariyādiyissati” 152 this is rendered as “Truly the
great recluse is of great psychic power, of great majesty, in that he can master by heat
the heat of the fierce serpent king who has psychic power and is a terribly venomous
snake.”153 In this example, ‘nāma’ illustrates the sense of appreciation.
144
AN-Vol. II, 170.
145
https://suttacentral.net/an5.166/en/sujato?lang=en&layout=linebyline&reference=none&notes
=asterisk&highlight=false&script=Burmese, (4,Aug,23)
146
Ven. Guṇissara, “Pāḷi Bodhi” (Yangon: Tun Family Press, 2011), 444.
147
148
Vin-Vol. III, 47.
149
https://suttacentral.net/pli-tv-kd1/en/horner?lang=en&reference=none&highlight=false#13
(4,Aug,23)
150
Vin-Vol. IV, 339.
151
152
Vin-Vol. III, 33.
153
29
For the particle ‘sādhu’, the example sentence is mentioned here. “Sādhu
sādhu devate! sādhu kho tvaṃ, devate, taṃ bhikkhuṃ jīvitā na voropesi.”154 Which is
translated as “well done, deity! It’s good that you didn’t kill that monks. 155 In this
sentence, ‘sādhu’ is used for appreciating the deity.
The particle ‘sādhu’ is sometimes applied in the requesting and agreement.
(yācana-sampaṭicchanattha)156 “Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ
desetu”.157 this is translated as “Sir, may the Buddha please teach me Dhamma in
brief.”158 In this sentence, ‘Sādhu’ is used for requesting. For agreement, “Caṇḍakāḷī
bhikkhunī ‘Sādhū’ti paṭissuṇi.”159 meaning “The nun Caṇḍakālī answered, ‘Very
good.”160 Here ‘Sādhu’ is in the sense of agreement.
‘Iṅgha’ ‘handa’ are used in ‘exhortation’ ‘encouraging’(codana). 161 The
example sentences are stated here. “Iṅgha me tvaṃ ānanda pānīyaṃ āhara,
pipāsitosmi ānanda pivissāmi”162 meaning “Come now, Ānanda, bring drinking water,
I am thirsty, Ānanda, and will drink.”163 “Handa dāni bhikkhave āmantayāmi vo,
vayadhammā saṅkhārā, appamādena sampādetha”164 which is translated as “Come
now, monks, for I tell you all conditioned things are subject to decay, strive on with
heedfulness!”165 although there is no any particular expression about the usage of
these particles, it is learnt that these are found at very first place of the sentence.
154
Vin-Vol. II, 51.
155
(4,Aug,23)
156
Saddanīti(Sutta), 385.
157
AN-Vol. I, 571.
158
https://suttacentral.net/an4.257/en/sujato?lang=en&layout=linebyline&reference=none&notes
159
Vin-Vol. II, 442.
160
https://suttacentral.net/pli-tv-bi-vb-pc76/en/horner?lang=en&reference=none&highlight=false,
(4,Aug,23)
161
162
Dī-Vol. II, 107.
163
https://suttacentral.net/dn16/en/anandajoti?lang=en&reference=none&highlight=false, (4,Aug,23)
164
Dī-Vol. II, 128.
165
https://suttacentral.net/dn16/en/anandajoti?lang=en&reference=none&highlight=false#6, (4,Aug,23)
30
the particle ‘evametaṁ’(evaṁ+etaṁ) is in the sense of ‘giving approval’.
(anumodana)166 the example sentence is extracted from the Mahavagga Pāḷi.
“Evametaṃ, ānanda, evametaṃ, ānanda. Muccati hi, ānanda, muṭṭhassatīnaṃ
asampajānānaṃ niddaṃ okkamantānaṃ supinantena asuci.”167 meaning "Thus it is,
Ānanda, thus it is, Ānanda, that when they fell asleep, thoughtless, careless, impurity
was emitted as the result of a dream.”
The particle ‘kira’ is used in situation of hearsay or report(anussavana) and
dislike.(aruci)168 “Assosuṃ kho manussā – “Daliddena kira kammakārena
buddhappamukho bhikkhusaṅgho nimantito”ti”169 which means ‘When people heard
that a poor worker had invited the Sangha of monks headed by the Buddha for a meal,
they brought much food of various kinds to him.”170 In this sentence, ‘kira’ shows the
sense of hearsay. The example sentence for ‘dislik’ is “Pare kira bhagavantaṃ
upavadissanti171 which is translated as “the other will insult to the Buddha.” Here
‘kira’ points out the sense of “dislike.”172
The particle “nūna” is in the sense of inference (anumāna), remembrance
(anussaraṇa) and consideration (parivitakkana).173 The example sentence for the sense
of inference (anumāna) is taken from Mahāvagga Pāḷi. “Na hi nūna so
dhammavinayo orako, na sā orakā pabbajjā.”174 This sentence is translated as “Now
this can be no ordinary dhamma and discipline, nor can this be an ordinary going
166
167
Vin-Vol. III, 409.
168
169
Vin-Vol. III, 103.
170
(4,Aug,23)
171
Vin-A-Vol. II, 5.
172
‘pare kirāti kira-saddo arucisūcanattho’, Sāratthaṭīkā-Vol. II, 178.
173
174
Vin-Vol. III, 25.
31
forth.”175 Here the particle ‘nūna’ states the sense of inference (anumāna). For the
‘Nūna’ expressing the sense of remembrance, the example sentence is
“Bhagavantaṃyeva ārabbha sati udapādi – ‘Aho nūna bhagavā, aho nūna sugato,
yo imesaṃ dhammānaṃ sukusalo’ti.”176 which is rendered as “ah, the Blessed One!
Ah, the One Well-gone—who surely is well-skilled in these matters.’ 177 In this
sentence, ‘nūna’ shows the remembrance. The example sentence for the consideration
(parivitakka) of ‘nūna’ is mentioned here. “Tassā devatāya etadahosi –
‘Yaṃnnūnāhaṃ(yaṁ+nūna+ahaṁ) imaṃ bhikkhuṃ idheva jīvitā voropeyya’nti.”178
Which is translated as “The deity thought, “Why don’t I just kill this monk?” 179 In this
sentence, ‘nūna’ illustrates the sense of consideration. According to the above-
mentioned examples, ‘nūna’ is never found at the beginning of the sentence but
appear after one or two word. ‘Yannūna (yaṁ+nūna)’ is always used together with the
optative mood (sattamī-vibhatti) and seldom with the future tense as the verb. In other
place, ‘nūna’ (without ‘yaṁ’) is found being used together with the presence tense
(vattaman-vibhatii), the optative mood (sattamī-vibhatti), the aorist (ajjatani) and the
future tense (bhavissatī).180
‘Tathā hi’ is the particle which expresses the reason (kāraṇa) 181. ‘tathā hi’ is
generally translated as ‘that is true’ in Myanmar way. 182 “Tathā hi pana me,
ayyaputtā, bhagavā nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā” 183
which means “Because I have invited the Gracious One, noble sirs, for a meal on the
175
176
Dī-Vol. I, 169.
177
https://suttacentral.net/dn9/en/thanissaro?lang=en&reference=none&highlight=false, (5,Aug,23)
178
Vin-Vol. II, 51.
179
lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=Burmese(5,Aug,23)
180
“Pāḷi Bodhi”, 404, 423.
181
Here the Saddanīti says that ‘yasmā’ ‘tasmā’ ‘tena’ are also the particles supporting the reason. But
in my opinion, these can be included in pronoun group (sabbanāma). Saddanīti(sutta), 386.
182
Abhidhamma-vibhāvinīṭīkā explaines that ‘tathā hi means that is true or reasonable.” Ven.
Sumaṇlasāmi, ‘Abhidhammavibhāvinīṭīkā’, (Yangon: Thisarmandai Press), 70.
183
Dī-Vol. II, 84.
32
184
morrow, together with the Community of monks.” Here ‘because’ refers to ‘tathā
hi’.
The particle ‘dhīratthu’ ‘dhī’ are used to express the shamefulness or reproach.
(gaharattha).185 ‘Dhīratthu vata re aññāṇaṃ”186 meaning ‘shameful is ignorance.”
“Dhī brāhmaṇassa hantāraṃ, tato dhī yassa muñcati.”187 Which means “Shame on
him who strikes a holy man, and more shame on him who gives way to anger”. 188 In
these sentences, both ‘dhīratthu’ and ‘dhī’ express the sense of reproach.
‘Hā’ is the particle to show dejection or depression. (visāda) 189 “hā
Maṭṭhakuṇḍalī hā maṭṭhakuṇḍalī.190
The particle ‘tuṇhī’ is in the meaning of ‘silent. (abhāsana) 191 the example
sentence for it is “Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.”192
Which means “when this was said, King Ajātasattu remained silent.”193
‘Sacchi’ is th the particle which literally means ‘before the
eyes’(paccakkha)194. This does not stand alone but usually with the verb like ‘karoti’
‘akāsi’ etc. “Dhammatā esā, bhikkhave, yaṃ nibbinno viratto vimuttiñāṇadassanaṃ
sacchikaroti”195 meaning “It is natural that one who is disenchanted and dispassionate
realizes the knowledge and vision of liberation.”196
184
https://suttacentral.net/dn16/en/anandajoti?lang=en&reference=none&highlight=false, (5,Aug,23)
185
186
Khp-Vol. X, 4.
187
Dhp-verse-389.
188
(5,Aug,23)
189
190
Vimāna-A, 304.
191
192
Dī-Vol. I, 44.
193
https://suttacentral.net/dn2/en/bodhi?lang=en&reference=none&highlight=false, (5,Aug,23)
194
195
AN-Vol. III, 529.
196
https://suttacentral.net/an10.2/en/bodhi?lang=en&reference=none&highlight=false, (5,Aug,23)
33
‘Duṭṭhu’ ‘ku’ are in the meaning of contemptible. (kucchita) 197 For the particle
‘duṭṭhu’, a word ‘dutthulla’ is compound of (duṭṭhu+thūla). This ‘duṭṭhu’ is defined
by its commentary as “one which is destroyed or damaged.” 198 That is not different
from ‘contemptible’. For the particle ‘ku’, there is verse in the Dhammapada. “Jine
kadariyaṁ dānena, saccenālikavādinaṁ’199 which is translated as ‘overcome the
miser by generosity; overcome the liar by truth.” 200 Here ‘kadariyo’ is separated into
‘ku+ariyo’ which can be grammatically translated as ‘contemptible person.’ This ‘ku’
never stands alone but is compound always with a word.
The particle ‘yathā’ is found in many meanings such as ‘very much’ ‘suitable’
‘succession’ ‘the order’ ‘evidence’ etc. (ativiya, yoggatā, vicchā, paṭipāṭ, nidassana) 201
For example, “Yathā ayaṃ nimirājā, paṇḍito kusalatthiko”202 meaning “There is
King Nimi, wise and good, the better part who chose.” 203 Here ‘yathā paṇṭito’ is
defined by its commentary ‘ativiya paṇṭito’ which should be grammatically translated
as ‘very wise’.204 The particle ‘yathā’ with such sense may be only once. As to
compound noun with ‘yathā’ here are some examples: ‘yathānurūpaṁ’ (suitably)
‘yathāvuḍḍhaṃ’ (according to seniority) ‘yathākkamaṁ’ (in due order, in succession)
‘yathā kulūpako’ (like a monk who frequents a family).
The particle ‘sādhu’ ‘suṭṭhu’ are used in addressing the agreement and
appreciation. (sampaṭicchana+anumodana)205 “sādhu suṭṭhu saṁvarissāmi”206
meaning “I will restrain well”. In this sentence, these nipātas are used in
197
198
Vin-A, Vol. I, 221.
199
Dhp-vers-223.
200
(5,Aug,23)
201
202
J, 186.
203
https://suttacentral.net/ja541/en/cowell-rouse?lang=en&reference=none&highlight=false (5,Aug,23)
204
J-A, 128.
205
206
Ven. Buddhaghosa, “kaṅkhāvitaranī” (Yangon: Thitsarmandai Press, 2005), 156.
34
agreement(sampaṭicchana). “sādhu te kataṁ”207 meaning “you have done good.”
“suṭṭhu kataṁ tayā”208 meaning “you have done good.” Here these nipātas are applied
in appreciation. (anumodana).
The particles ‘saha, saddhiṁ, amā’ are in the sense of “with, together with”
etc. (samakriyā)209 here are the examples. “Atha kho sā itthī āyasmante anuruddhe
saha dassanena paṭibaddhacittā ahosi.”210 This sentence is translated as “Now as
soon as that woman had seen Anuruddha, she had fallen in love with him.” 211 Another
example for “saha” is “Saṅgho saha vā gaggena vinā vā gaggena uposathaṃ
kareyya”212 which is translated as “the Order either with Gagga or without Gagga will
carry out the Observance.”213 For ‘Saddhiṁ’, the example sentence is mentioned. “So
titthiyehi saddhiṃ sallapanto avajānitvā paṭijānāti”214 this is translated as “While
talking with the monastics of other religions, he would assert things after denying
them.”215 For the example sentence of ‘amā’, “Sukhadukkhesu amā saha bhavāti
amaccā”216 meaning “he is called ‘amacca’ because he is accompanied with in the
convenient or inconvenient situation.”217 According to these examples, it is obvious
that ‘saha’ ‘saddhiṁ’ express the meaning of ‘with, together with’ etc. Moreover,
these particles occur always related with the instrumental case (tatiyā-vibhatti). And,
it is learnt that these are appear before as well as after the noun related with
instrumental case. Of them, ‘amā’ is rarely used. There is the Pāḷi sentence in
207
Dhp-A-Vol. II, 195.
208
Vin-A-Vol. I, 326.
209
210
Vin-Vol. II, 29.
211
lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=Burmese (5,Aug,23)
212
Vin-Vol. III, 166.
213
(5,Aug,23)
214
Vin-Vol. II, 1.
215
216
Ven. Buddhaghosa, Itivutta-Aṭṭhakathā, (Yangon: Department of Religious Affairs, 2001), 237.
217
This is my own translation.
35
Majjhimanikāya: “saha vatthehi sobhati”218 which is translated as “it is made pretty
by its clothes.219 In this sentence, the Saddanīti says that the particle “saha” is in the
meaning of “endowed with” that is called ‘sapanna’ in Pāḷi. 220 As my opinion, even if
the Saddanīti says that ‘saha’ is in the sense ‘with’, it will also be appropriate.
The particles ‘vinā, rite, rahitā’ are in the meaning of ‘without’ that is
‘vippayoga’ in Pāḷi.221 the example sentence is “Vinā iminā bhikkhunā uposathaṃ
karissāma”222 which is translated as “we will carry out the Observance without this
monk.”223 “Na sakkomi santhataṃ ādāya pakkamituṃ. Mayhañca vinā santhatā na
phāsu hoti”224 which is rendered as “I’m unable to travel with my blanket. And
because I’m not comfortable without it.”225
With regard to the usage of these nipātas, in accordance with Tipiṭaka Pāḷi-
Myanmar Dictionary, the particle ‘vinā’ is used together with the accusative or the
instrumental or the ablative cases. In addition, ‘vinā’ appears before as well as after
those nouns which are the accusative or the instrumental or the ablative cases.
Therefore, with the instrumental case, it can be written ‘vinā santhatena’ or
‘sathatena vinā’ meaning ‘without blanket’.226 Instead of the instrumental case, with
ablative and accusative, “vinā santhatā” “santhatā vinā” “vinā santhataṁ”
“santhataṁ vinā” can be used.
218
M-Vol. II, 253.
219
https://suttacentral.net/thag16.4/en/sujato?lang=en&layout=plain&reference=none&notes
=asterisk&highlight=false&script=Burmese (5,Aug,23)
220
221
222
Vin-Vol. III, 482.
223
(5,Aug,23)
224
Vin-Vol. I, 334.
225
226
TPMD-Vol. XIX, 524.
36
For the usage of ‘rite’, the example sentence is found in the Padarūpasiddhi 227
not in Tipiṭaka Texts. “rite saddhammā kuto sukhaṁ labhati” “rite saddhammaṁ”
“rite saddhammena” meaning ‘where can be happiness without good doctrine.” This
example sentence shows that ‘rite’ can be applied together with the accusative the
instrumental and the ablative cases. But it is difficult to find in the Pitaka Texts
because it is seldom used.
For the usage of ‘rahitā’, “Buddhānaṁ ovādānusāsanīhi rahitā” is found in
the Apadāna-Aṭṭhakathā.228 This pharase means ‘without the admonitions of the
Buddhas”. Here ‘rahiā’ is applied with the instrumental case. And, using it with the
ablative case can be seen in the other places as well. but using with the accusative is
not found.
The particle ‘Aññatra’ is in the sense of “except from” ‘without’
(parivajjanattha)229 The example sentence for ‘Aññatra’ is stated. “Nayidaṃ añño koci
paccārahati aññatra tena bhagavatā arahatā sammāsambuddhena”230 meaning “no
one else is worthy of it but the Lord, the perfected one, the wholly awakened one.” 231
The example sentence from Dīghanikāya is mentioned here. “Te vata aññatra phassā
paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati”232 meaning “they can experience that
feeling without contact—such a case is impossible.” 233 Another example is
“avusitabhāvaṃ aññatra ṭhapetvā etassa evaṃ pharusavacanasamudācāre kāraṇaṃ
kimaññaṃ attāhi”234 meaning ‘In his using harsh speech, what will be other cause
without being trained under the teacher.” In these examples, it is found that the
227
Pr, 135.
228
Ap-A, Vol. I, 143.
229
230
Vin-Vol. III, 390.
231
(5,Aug,23)
232
Dī-Vol. I, 40.
233
https://suttacentral.net/dn1/en/bodhi?lang=en&reference=none&highlight=false#4 (5,Aug,23)
234
Silakkhanda-abhinavaṭīkā, Vol. II, 251.
37
particle ‘Aññatra’ is applied together with the accusative, the instrumental and the
ablative cases.
The particle ‘nānā’ ‘putha’ ‘visuṁ’ means ‘differently’ or ‘separated’
(bahuppakāra).235 The example sentence is ‘mā tumhe nānā viharittha’236 meaning
‘Don’t live separately’.237 Another example sentence is ‘Nānā hi kho no, bhante,
kāyā, ekañca pana maññe citta”238 meaning “Lord, we have divers bodies, but
assuredly only one mind.”239 For the ‘puthu’ and ‘visuṁ’, an example word
‘puthujjano’ can express the meaning. ‘Puthujjano’ is composed of two members:
‘puthu(seprated) +jano(person)’ which is defined as “ordinary person who are
different or separated from the noble ones”.240
Similarly to ‘nānā’, another particle ‘nānaṁ’(meaning ‘different’) is also
stated by the Saddanīti.241 “Byañjanameva nānaṃ”242 meaning “different only in
connotation”243 About the usage for these particles, there is no any particular rules or
expression.
In the Saddanīti, ‘kate’ is also mentioned as a particle. It says that ‘kate’ is of
the meaning of ‘on account of’ or ‘concerning’.(paṭiccattha)244 In Jataka, ‘maṁ kate’
is found. It is defined in the Jataka-Aṭṭhakathā ‘maṁ kateti maṁ paṭicca”245. So here
235
236
Vin-Vol. II, 313.
237
https://suttacentral.net/pli-tv-bi-vb-ss13/en/brahmali?
238
Vin-Vol. III, 498.
239
(5,Aug,23)
240
‘Visuṁ’ is stated as synonymous word of ‘puthu’ in Dīghanikāya-Aṭṭhakathā. Dī-A-Vol. I, 59.
241
242
Vin-Vol. IX, 275.
243
https://suttacentral.net/pli-tv-pvr11/en/horner?lang=en&reference=none&highlight=false (5,Aug,23)
244
245
J-A-Vol. IX, 14.
38
‘kate’ is of the meaning of ‘paṭicca’ which means ‘on account of’ or ‘concerning’. the
particle ‘kate’ in the sense of ‘on account of’ is only once found in the Tipiṭaka Texts.
The particle ‘manaṁ’ is rarely found one which means ‘a little’ ‘nearly’.
(īsakaṁ)246 The example is taken from Mahavagga. ‘manaṁ vuḷho ahosi’247 meaning
“venerable Mahakassapa was nearly carried away.”248
‘Nu’ is usually interrogative particle but the Saddanīti points out that this
sometimes means ‘only’ which is the meaning of ‘eva’. 249 The example for it is
extracted from Khuddakanikāya. “Yaṃ nu gijjho yojanasataṃ, kuṇapāni avekkhati”250
which means “A vulture sees a corpse that lies one hundred leagues away.251
The particles ‘puna’ ‘puno’ ‘punaṁ’ are of the meaning of
‘again’(appathama).252 The example sentences are mentioned here. “So puna
paccāgantvā bhikkhū upasampadaṃ yāci”253 meaning “Having come back again, he
asked the monks for ordination.254 For the usage of ‘puno’, “Punopi dhammaṃ deseti,
khandhānaṃ udayabbayaṃ.”255 Meaning “Once again he preached the Dhamma, the
rising and falling of parts.”256
‘Punappunaṁ’ means ‘again and again’ or ‘repeatedly’.(abhiṇha) 257 the
example sentence for this particle is “dukkhā jāti punappunaṁ”258 meaning “Repeated
246
247
Vin-Vol. III, 147.
248
(6,Aug,23)
249
250
Khp-Vol. X, 41. (Jataka,dukanipata,gijjhajataka)
251
https://suttacentral.net/ja164/en/rouse?lang=en&reference=none&highlight=false (6,Aug,23)
252
Saddanīti(sutta),388.
253
Vin-Vol. IX, 154.
254
https://suttacentral.net/pli-tv-kd13/en/horner?lang=en&reference=none&highlight=false (6,Aug,23)
255
Therāpādāna, Vol. II, 255. (vakkali-thera-apadana)
256
https://suttacentral.net/tha-ap534/en/walters?lang=en&reference=none&highlight=false(6,Aug,23)
257
258
Dhp-verse-153.
39
birth is indeed suffering!”259 The particle ‘punappunaṁ’ can be said that this is the
combination of ‘puna’ and ‘punaṁ’ both of which mean “again”. So, this nipāta is
translated as ‘again and again’ or ‘repeatedly’.
The particles ‘ciraṁ’ ‘cirassaṁ’ mean ‘long time’. (dīghakāla) 260 The example
sentences are shown. “Nānākulā pabbajitā te taṃ brahmacariyaṃ ciraṃ
dīghamaddhānaṃ ṭhapesuṃ”261 which is translated “those ….. who had gone forth
from various households—made that spiritual life last for a long time.” 262 “Cirassaṃ
kho, mārisa moggallāna, imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya”263 meaning
“my good Moggallāna! It’s been a long time since you took the opportunity to come
here.”264
The particle ‘ce’ and ‘yadi’ are of the meaning of “if” that is mentined as
‘saṅkāvattana” (the situation of uncertainty).265 The example sentence is here stated.
“Sammatopi ce bhikkhu atthaṅgate sūriye bhikkhuniyo ovadeyya, pācittiyaṁ”266 which
is translated as “Even if he has been appointed, if a monk instructs the nuns after
sunset, he commits an offense entailing confession.” 267 For the usage of ‘Yadi’, “Yadi
saṅghassa pattakallaṃ, saṅgho assajipunabbasukānaṃ bhikkhūnaṃ kīṭāgirismā
pabbājanīyakammaṃ kareyya” 268 which is translated as “If it seems appropriate to the
259
https://suttacentral.net/dhp146-156/en/buddharakkhita?lang=en&reference=none&highlight=false
(6,Aug,23)
260
261
Vin-Vol. I, 10.
262
263
AN-Vol. II, 292.
264
https://suttacentral.net/an6.34/en/sujato?lang=en&layout=plain&reference=none&notes
=asterisk&highlight=false&script=Burmese (6,Aug,23)
265
266
Vin-Vol. II, 79.
267
268
Vin-Vol. I, 279.
40
Sangha, the Sangha should do a legal procedure of banishing them, prohibiting the
monks Assaji and Punabbasuka from staying at Kīṭāgiri.”269
The sentences in which these particles are involved can be divided into two
parts: the co-ordinate part led by ‘ce’ or ‘yadi’ and the main part of the sentence that
makes decision. In the both parts, the optative (sattamī), the future tense (bhavissantī)
and the conditional mood(kālātipatti) are generally applied. 270 The particles ‘ce’
appears after one word in the sentence and ‘yadi’ 271 is at the first place of in the co-
ordinate part of the sentence. In the main part of the sentence, the short phrase ‘evaṁ
sati’ or ‘evaṁ sante’ or ‘atha’ (meaning ‘if so’) occasionally comes into existence
especially in the Aṭṭhakathā. In Pāḷi cannon, such usage is hardly found.
The particle ‘yadi’ sometimes means the alternative sense that is meant by
usually ‘vā’, the particle.272 “So yaṃyadeva parisaṃ upasaṅkameyya, yadi
khattiyaparisaṃ yadi brāhmaṇaparisaṃ”.273 Meaning “The faithful donor . . . . .
would enter any kind of assembly (bold and assured), whether it’s an assembly of
aristocrats, brahmins, . . . . .”274 The author of the Saddanīti points out the reason why
‘yadi’ has the meaning of ‘vā’ that ‘yadi nīlakāya’ is explained as ‘nīlakāya vā’ in the
Majjhimanikāya-Aṭṭhakathā.275 In addition, ‘yadi’ has the meaning ‘when’ that is
usually meant by ‘yadā’.276 The example sentence is taken from the Jātaka. “Yadi
269
270
Ven. Guṇissara, “Pāḷi Bodhi” (Yangon: Tun Family Press, 2011), 417.
271
In Saddanīti, ‘sace’ is not stated in the section of ‘avibhatti-yutt-nipāta’ but the usage for ‘sace’
totally the same as that of ‘yadi’.
272
273
AN-Vol. II, 458.
274
https://suttacentral.net/an7.57/en/sujato?lang=en&layout=plain&reference=none&notes=
asterisk&highlight=false&script=Burmese (6,Aug,23)
275
Ven. Buddhaghosa, Majjhimanikāya-Aṭṭhakathā Vol. I, 171.
276
41
passanti pavane, dārakā phaline dume”277 meaning “Whene’er the children did behold
trees growing on the steep, .” 278
‘Dhuvaṁ’ is the particle which means ‘lasting’(thira) and
‘certainly’(ekaṁsa)279 the example is shown. “nicco dhuvo sassato”280 meaning “He is

281
permanent, stable, eternal . .” here ‘dhuvo’ is in the sense of lasting(thira).
‘dhuvaṁ Buddho bhavissati’282 meaning “surely you will be enlightened one”.283 Here
‘dhuvaṁ’ means ‘certainly’(ekaṁsa).
284
The particles ‘sotthi’ ‘suvatthi’ are used in praying or blessing.(āsīsa) the
example sentences are stated. ‘Sotthi, bhaddante, hotu rañño.’285 Meaning “Let the
king go safe, Sir.”286 “Etena saccena suvatthi hotu”287 which means “By virtue of this
truth, may blessing be!”288
The particle “Kismiṃ viya” has the meaning ‘becoming shameful’.
(lajjanākāra).289 Take the sentence for example. “Amhākaṃ kho bhante amhākaṃ
kulaputtānaṃ kismiṃ viya ekasāṭakaṃ gantuṃ”290 which is translated “It’s shameful,
Venerable, for a gentleman to walk around in only one wrap.” 291
277
J, Vol.II, 330.
278
https://suttacentral.net/ja547/en/cowell-rouse?lang=en&reference=none&highlight=false (6,Aug,23)
279
280
Dī-Vol. I, 18.
281
https://suttacentral.net/dn1/en/bodhi?lang=en&reference=none&highlight=false#3 (6,Aug,23)
282
Buddhavaṁsa, 312.
283
284
285
Dī-Vol. I, 90.
286
https://suttacentral.net/dn3/en/tw_rhysdavids?lang=en&reference=none&highlight=false (6,Aug,23)
287
Kuddakapāṭha, 5. (Suttanīpāta)
288
https://suttacentral.net/snp2.1/en/mills?lang=en&reference=none&highlight=false
289
290
Vin-Vol. I, 312.
291
42
The particle ‘tu’ illustrates the meaning ‘surely’ ‘indeed’(ekaṁsa). 292
“Anujānāmi, bhikkhave, imesaṃ sattannaṃ sattāhakaraṇīyena pahite gantuṃ, na
tveva(na+tu+eva) appahite.”293 which means “I allow you, monks, to go if you are
sent for by these (seven classes of people) and if the business can be done in seven
days, but not if you are not sent for.”294 It should be noted that the sense of ‘surely’ is
included in this sentence because ‘na’ is not, ‘tu’ means ‘surely’ and ‘eva’ means
‘only’.
“Yañce” is the negative particle. (paṭisedha) 295 the example is mentioned here.
“Seyyo ayoguḷo bhutto, tatto aggisikhūpamo. Yañce bhuñjeyya dussīlo,
raṭṭhapiṇḍamasaññato.”296 Which is translated as “It would be better to swallow a
red-hot iron ball, blazing like fire, than as an immoral and uncontrolled monk to eat
the alms of the people.297
In Saddanīti, ‘dhā’ is mentined as a particle. Its meaning is
‘division’(vibhāga)298 Actually, in accordance with the Padarūpasiddhi, ‘dhā’ is a
suffix.299 The words added with ‘dhā’ suffix are included in the Nipāta because those
words are not capable to any grammatical declension. “Seyyathāpi nāma puthusilā
dvidhā bhinnā appaṭisandhikā hoti “300 meaning “As a flat stone, broken in half,
becomes (something) not to be put together again” . . 301
292
293
Vin-Vol. III, 194.
294
295
296
Dhp-verse-308.
297
(6,Aug,23)
298
299
Pr, 253.
300
Vin-Vol. I, 93.
301
(7,Aug,23)
43
The particle ‘kkhattuṁ’ is in the sense of ‘times’.(vāra) 302 “Rattiyā paṭhamaṃ
yāmaṃ tikkhattuṃ saddamanussāvehi”303 which is rendered as “ In the first part of
the night, call out three times.” 304 These ‘dhā’ and ‘kkhattuṁ’ cannot be used as a
single but always bond with other word.
‘Ve’ and ‘handa’ are used to point the sense of ‘starting on the something’
‘endeavouring’. (vavassagga)305 “Sabbadā ve sukhaṃ seti, brāhmaṇo parinibbuto.
Yo na limpati kāmesu, sītibhūto nirūpadhi.”306 Which means “He always sleeps well,
the brahmin who has attained nibbāna, cooled off, without acquisitions, not tainted by
sensual pleasures.307 Take the sentence for example about ‘handa’. “Bhagavatā kho,
āvuso, gilānupaṭṭhānaṃ vaṇṇitaṃ. Handa, mayaṃ, āvuso, imaṃ bhikkhuṃ

308
upaṭṭhahemā” which is translated as “Your reverences, tending the sick is praised
by the Lord. Come, let us tend this monk,”309
‘Kintu’ is the particle which is used in the questioning the slightly difference.
(appamatta-visesa-pucchā).310 ‘kintu vipākānīti nānākaraṇaṁ’ which means ‘Are the
results are different?”
‘Na nu ca’ is of the meaning of ‘absolute opposition’ (accanta virodha). 311 The
Padarūpasiddhi-ṭīkā says that the particles ‘na nu ca’ is used to complain the previous
proposal.312 So, these ‘na nu ca’ are applied the complain the proposal that is
302
303
Vin-Vol. I, 222.
304
305
306
AN-Vol. 137.
307
https://suttacentral.net/an3.35/en/bodhi?lang=en&reference=none&highlight=false, (7,Aug,23)
308
Vin-Vol. III, 419.
309
(7,Aug,23)
310
311
312
Pr-ṭ, 295.
44
absolutely opposite. “Nanu cāyaṃ saddhā paṭhamajjhānepi atthi.”313 Meaning “does
the first jhāna not have this confidence?314
The particle ‘pana’ is used to express the sense of significance
(viseasajotanatthe) and to decorate the word. (vacanālṅkāra). 315 “Aṭṭhakathāyaṃ pana
vuttaṃ “Khalūti eko sakuṇo”ti.”316 Meaning “but it is said in the commentary” here
‘pana’ is in the sense of difference (from the previous statement) “Kasmā panetaṃ
vuttaṃ”317 meaning “why was it said.” Here ‘pana’ is used for decoration of words.
‘Iti ha’ means ‘thus’ or ‘in this way’ (nicchaya-karaṇa) 318 The Sāratthaṭīkā
states ‘iti ha’ has the same meaning of ‘evaṁ’. 319 “ iti hidaṃ(iti ha+idaṁ) vuttanti.”320
Meaning ‘thus this was said’. “Itiha tena khaṇena tena muhuttena yāva brahmalokā
saddo abbhuggacchi.”321 Meaning “Thus in that moment, in that instance, the news
spread as far as the world of the supreme beings.”322
‘Hi’ and ‘tathā hi’ are applied for illustrating the approval.(daḷhīkaraṇa) 323 here
are some examples “Ayañhi saṃsāro sahetu sappaccayo nibbatto. Vuttaṃ hi
avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, evaṃ sabbo
paṭiccasamuppādo”324 this is translated by Ven. Nyanamoli as “Now this
roundabout [of rebirths] has occurrence with cause and with condition; for this is said:
(With ignorance as condition, determinations; with determinations as condition,
313
Vin-A-Vol. I, 118.
314
315
316
Ven. Buddhaghosa, Visuddhimagga’ (Yangon: Department of Religious Affairs) Vol. I, 58.
317
Vsm-Vol. I, 1.
318
319
Srd-ṭ, Vol. II, 14.
320
Vis-Vol. I, 1.
321
Vin-Vol. I, 21.
322
vb-pj1:5.0.1, (7,Aug,23)
323
324
“Nettipāḷi”,(Yangon: Department of Religious Afairs, 2001), 66.
45
consciousness; … and so with all the formula of Dependent Arising.” 325 the example
for ‘tathāhi’, “Tathāhi vuttaṃ “Aṭṭhārasa mūlapadā kuhiṃ daṭṭhabbā,
sāsanappaṭṭhāne”ti”326 which is translated as “according as it was said [earlier] ‘The
eighteen Root-Terms: where are they to be seen? In the Pattern of the Dispensation” 327
these nipātas are generally found in the Aṭṭhakathā rather than Pāḷi canonical texts.
The particle ‘Kathañci’ means ‘with difficulty’(kicchattha).328
“Cattāro vinipātā, duve ca gatiyo kathañci labbhanti. Na ca vinipātagatānaṃ,
pabbajjā atthi nirayesu.”329 Which is translated as “From the four places of downfall,
it is hard to obtain the two higher destinations. For one gone to a place of downfall,
there is no going forth in the hell realms.”330 This particle also hardly found.
The particle ‘īsakaṁ’ is of the meaning of ‘a little’. (appaka)331
“Īsakaṃ aphusitepi vaṭṭati”332 meaning “in the slightly untouched thing, it is proper.”
‘Saṇikaṁ’ means ‘slowly’. (mandattha)333 the example sentence is taken form
Dīghanikāya. “Atha naṃ kumbhiṃ oropetvā ubbhinditvā mukhaṃ vivaritvā saṇikaṃ
nillokema”334 which is translated as “we lift down the pot and break it open, uncover
the mouth, and slowly peek inside.”335
325
https://suttacentral.net/ne18/en/nyanamoli?lang=en&reference=none&highlight=false, (7,Aug,23)
326
Netti, 166.
327
https://suttacentral.net/ne37/en/nyanamoli?lang=en&reference=none&highlight=false, (7,Aug,23)
328
329
Therīgāthā, 429.
330
https://suttacentral.net/thig16.1/en/soma?lang=en&layout=plain&reference=none&notes
331
332
Vin-A-Vol. I, 244.
333
334
Dī-Vol. II, 265.
335
https://suttacentral.net/dn23/en/sujato?lang=en&layout=linebyline&reference=
none&notes=asterisk&highlight=false&script=Burmese, (7,Aug,23)
46
The particles “Khippaṃ” “araṃ” “lahuṃ” “āsuṃ” “tuṇṇaṃ” “aciraṃ”
“tuvaṭṭaṃ” are in the sense of ‘quickness’(Sīghattha) 336 For the ‘kippaṁ’, “Mā
rassa’nti mā khippaṃ mittehi bhijjitthā”ti”337 meaning “not close” means: do not
hastily break with a friend.338 The example sentence in which ‘araṁ’ is used is not
found in Pāḷi canonical texts. But the Pācityādiyojanā defines the word ‘Arañjaro’
thus “Atimahantattā araṃ khippaṃ jarati vināsetīti arañjaro”.339 It is found that
‘araṁ’ and ‘khippaṁ’ are in the same meaning. The example sentence for ‘lahuṁ’ is
mentioned. “Āvāsikehi bhikkhūhi lahuṃ lahuṃ sannipatitvā pavāretabbaṃ”340which
is meant “those resident monks, having gathered together quickly, may invite.” 341
‘āsuṁ’ is accepted as noun or particle. 342 There is no particular mention for the usage
of this particle. ‘Tuṇṇaṁ’ is also defined ‘taratīti tuṇṇaṁ’ by Rūpasiddhi.343 So, this
cannot be called ‘nipāta’. on contrary, in the noun-chapter of the Rūpasiddhi, it is
included in ‘nipāta’.344 Therefore, it should be noted that there are two statements on
this Nipāta. the example sentence for the usage of ‘tuṇṇaṁ’ are very rare in Pāḷi
canonical texts. For the particle ‘aciraṁ’, the example sentence is extracted from
Dhammapad. “Aciraṃ vatayaṃ kāyo, pathaviṃ adhisessati.Chuddho apetaviññāṇo,
niratthaṃva kaliṅgaraṃ.”345 Which is rendered as “Before long has passed by, alas,
this body will lie on the ground, rejected, without consciousness, just like a useless
piece of wood.”346 Actually ‘Aciraṁ’ can be devided into (a=not+ciraṁ=long) so
336
337
Vin-Vol. III, 495.
338
(7,Aug,23)
339
Pācityādiyojanā,(Yangon: Department of Religious Affairs), 489.
340
Vin-Vol. III, 259.
341
(7,Aug,23)
342
TPMD-Vol. IX, part-1, 490.
343
Pr, 378.
344
Pr, 136.
345
Dhp-verse-41.
346
https://suttacentral.net/dhp33-43/en/anandajoti?lang=en&reference=none&highlight=false,
(7,Aug,23)
47
‘aciraṁ’ means ‘not long time’ ‘quickly’. For the usage of ‘Tuvaṭṭaṁ’, the example
sentence is “Tuvaṭṭaṃ cittaṃ samādhiyati, mukhavaṇṇo vippasīdati”347 meaning “his
mind is easily concentrated, the expression on his face is serene.”348
The particles ‘musā’ ‘micchā’ ‘alikaṁ’ means ‘falsehood’(asacca)349
“Tucchaṃ musā vilapi’nti”350 meaning “what I said was empty and false,” 351 For the
usage of ‘micchā’, “Catūsu, bhikkhave, micchā paṭipajjamāno bālo abyatto
asappuriso khataṃ upahataṃ attānaṃ pariharati”352 meaning “Bhikkhus, behaving
wrongly toward four persons, the foolish, incompetent, bad person maintains himself
in a maimed and injured condition;353 the example sentence for ‘alikaṁ’ is stated.
‘Alikaṃ maṃ, samma, avaca, tucchakaṃ maṃ, samma, avaca – idha khanāhī’ti.”354
which means ‘You lied to me, my dear friend, you spoke hollow words when you told
me to dig here.’355
The particles ‘yathā ca’ are used in collecting another simile or comparison.
(paṭibhāgatthe samuccayo)356 “Yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni
upāsakakulāni upasaṅkamati, evameva bhavaṃ gotamo pokkharasātikulaṃ
upasaṅkamatu.”357 Which is rendered as “And just as the venerable Gotama visits the
347
Vin-Vol. IX, 429.
348
https://suttacentral.net/pli-tv-pvr7/en/horner?lang=en&reference=none&highlight=false#11,
(7,Aug,23)
349
350
Vin-Vol. I, 116.
351
(7,Aug,23)
352
AN-Vol. I, 310.
353
https://suttacentral.net/an4.4/en/bodhi?lang=en&reference=none&highlight=false, (7,Aug, 23)
354
AN-Vol. III, 384.
355
asterisk&highlight=false&script=Burmese, (7,Aug,23)
356
357
Dī-Vol. I, 103.
48
families of others, his disciples, at Ukkaṭṭha, so let him visit mine.”358 In this sentence,
‘yathā’ refers to the comparison and ‘ca’ combines another comparison or simile.
The particles ‘ca’ and ‘vā’ are always put at the end of words and in the
middle of the words which are the same in the way of their meaning. For example,
‘samaṇo ca brahmaṇo ca” ‘samaṇo vā brahmaṇo vā’. (here in the end of the words).
“eso vā samaṇo saṅgahetabbo” (here ‘vā’ is in the middle of ‘eso’ and ‘samaṇo’.) 359
the particles ‘na’ and ‘no’ are put at the beginning and at the end of the words but not
in the middle of the words. “Na ve anatthakusalena, atthacariyā sukhāvahā”360 “No
hetaṃ bhante”361 “Pamatto puriso puññakammaṃ karoti na”362 “evantipi me no.”363
the particles ‘alaṁ’ ‘halaṁ’ appear at the beginning or at the end of the word
but not in middle of the words.364 the particle ‘alaṁ’ means two different meanings:
suitable(araha) and unsuitable.(paṭikkhepa)365 “alaṁ me rajjaṁ” meaning ‘the
kindship is suitable for me’ here alaṁ is the sense of ‘suitable’ and ‘alaṁ te idha
vāsena’ meaning “it is not suitable to live here for you”. Here alaṁ means
‘unsuitable’. Therefore, with these nipātas, the sentences go like this “Alaṃ puññāni
kātuṃ” or “puññāni kātuṃ alaṁ” “Halaṃ dāni pakāsituṃ” or “pakāsituṃ halaṃ”.
The particles ‘api’ and ‘pi’ are of the meaning of ‘collection’
‘combination’(samuccaya-sampiṇṭana). Of them, ‘pi’ takes place in the middle and at
the end of the words. ‘api’ occurs at the beginning, in the middle and at the end of the
358
https://suttacentral.net/dn3/en/tw_rhysdavids?lang=en&reference=none&highlight=false, (7,Aug,23)
359
360
Khp-Vol. X, 11.
361
Dī-Vol. I, 57.
362
363
Dī-Vol. I, 54.
364
365
Pr, 154.
49
sentence. the example sentences for the usage of these nipātas are as follows. “Api
dibbesu kāmesu ratiṃ so nādhigacchati” “rājāpi” “devopi” “itipi so bhagavā”366
The expletive(padapūraṇa) particles ‘atha’ ‘khalu’ ‘vata’ ‘vatha’ can be
conveniently used.367
The particle ‘antarā’ is found in many meanings such as reason(kāraṇa),
moment(khaṇa), mind(citta), middle(vemajjha), intervening space(vivara). 368
“Tadantaraṃ(tad+antnraṁ) ko jāneyya, aññatra tathagata”369 meaning “But who
knows the difference between them except a Realized One?” 370 Here ‘antarā’ means
reason but is translated as difference. “Addasa maṃ bhante aññatarā itthī
vijjantarikāya (vijju+antara+ikāya) bhājanaṃ dhovantī”371 meaning “a woman
washing a dish saw me by a flash of lightning.”372 Here ‘antarā’ means ‘the moment’.
“Yassantarato (yassa+antara+to) na santi kopā iti bhavābhavatañca vītivatto. Taṃ
vigatabhayaṃ sukhiṃ asokaṃ, devā nānubhavanti dassanāyā”373 Meaning “They who
have no anger within, Gone beyond any kind of existence, Happy, free from fear and
sorrow—Even the gods are unable to see them. ”374 Here ‘antarā’ means ‘mind’ but is
translated as ‘within’. It is not quite different. “Sati kho pana ayamāyasmā uttari
karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno.”375 meaning
“When there is still more to be done, this venerable stopped half-way after achieving
366
367
368
369
AN-Vol. II, 308.
370
371
M-Vol-II, 112
372
https://suttacentral.net/mn66/en/nyanamoli-thera?lang=en&reference=none&highlight=false,
(8,Aug,23)
373
Vin-Vol. IX, 341.
374
https://suttacentral.net/pli-tv-kd17/en/brahmali?
375
AN-Vol-III,382
50
some insignificant distinction.”376 Here ‘antarā’ referes to the sense of ‘middle’. It is
translated as ‘half-way’ here. “Api cāyaṃ tapodā dvinnaṃ mahānirayānaṃ
antarikāya (antara+ikāya) gacchati”377 which means “But the Tapodā runs between
two great hells.”378 Here ‘antarā’ means intervening space(vivara) and it is translated
as ‘between’.
The particle ‘ajjhatta’ is found in the four meanings: gocarajjhatta,
niyakajjhatta, ajjhattajjhatta and visayajjhatta. 379 For ‘gocarajjhatta’, “Hatthasaṃyato
pādasaṃyato, vācāsaṃyato saṃyatuttamo. Ajjhattarato samāhito, eko santusito
tamāhu bhikkhuṃ”380 which means “He who has control over his hands, feet and
tongue; who is fully controlled, delights in inward development, is absorbed in
meditation, keeps to himself and is contented—him do people call a monk.” 381 For
‘niyakajjhatta’, “Ajjhattaṃ sampasādanaṃ”382 “(the second Jhāna )which is
accompanied by internal confidence”383 for ‘Ajjhattajjatta’, “Cha ajjhattikāni
āyatanāni veditabbāni”384 meaning “the six internal bases should be understood.”385
For ‘visayajjhatta’, “Ayaṃ kho panānanda vihāro tathāgatena abhisambuddho,
yadidaṃ sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja
viharati”386 which means “But this is the abiding, Ānanda, discovered by the Perfect
376
377
Vin-Vol-I,149
378
379
380
Dhp, Vers-362
381
(8,Aug,23)
382
Dī-Vol-I, 70
383
https://suttacentral.net/dn2/en/bodhi?lang=en&reference=none&highlight=false#20, (8,Aug,23)
384
M-Vol-III, 258
385
https://suttacentral.net/mn148/en/bodhi?lang=en&reference=none&highlight=false, (8,Aug,23)
386
Maj-Vol-III, 153
51
One, that is, to enter upon and dwell in voidness internally by not bringing to mind
any sign.”387
In the conclusion, in this chapter, the particles without the sense of nominal
cases (avibhattiyutta-nipāta) are displayed with their meaning and usage as well. For
some particles, there is any particular expression about usage. Therefore, only
meaning of each particle and their example sentences are stated.
Conclusion
This term-paper has brought to light the Philological analysis of the word
“Nipāta-pada”, the classification of the “Nipāta” and the usage of Avibhattiyutta-
Nipātapada from the grammatical point of view. Accordingly, the Paḷi word “Nipāta”
is compound of “Ni” prefix, the verbal root of “pat” and “a” suffix, which means ‘the
particle that occurs in the beginning, in the middle and in the end of sentence.” The
word ‘Pada’ is the combination of the verbal root “pad” and “a” suffix, which literally
means “the word”. Moreover, the word ‘Nipāta-pada’ is commonly translated as ‘the
indeclinable particle’. And, this indeclinable particles(Nipāta-pada) can be classified
into several groups according to the ancient Pāḷi grammarians, modern Pāḷi
grammarians, usage and functions of Nipāta-pada. Of them, ‘Avibhatti-yutta-Nipāta’
can be defined as ‘the indeclinable particle beyound the sense of Nominal cases
(Vibhatti). In addition, how these ‘Avibhattiyutta-Nipāta-pada’ are used in the
sentences is widely discussed.
According to the ancient Paḷi grammarians, this Nipāta has different
names_’asatvavācaka’ and ‘abyaya’. Why ‘Nipāta’ is called ‘asatvavācaka’ is that this

387
https://suttacentral.net/mn122/en/nyanamoli-thera?lang=en&reference=none&highlight=false,
(8,Aug,23)
52
Nipāta never indicates the sense of person or beings. Nipāta cannot be grammatically
declined that is why Nipāta is called ‘Abyaya’. Although Nipāta is of many different
kinds, the main two types of Nipāta are Vibhattiyutta and Avibhattiyutta. With these
words, it is doubtful that Avibhattiyutta-Nipatta does not have any nominal
cases(vibhatti). Actually, every Pāḷi word must have at least one nominal
case(vibhatti). Thus, the Avibhattiyutta-Nipāta certainly possesses Nominative case
(Pathamavibhatti) but it does not have the sense of any nominal cases(vibhatti).
Moreover, some Pāḷi learners confused the usage of Nipāta. For that reason, in this
term-paper highlights the usage of Nipāta with the suitable examples. For instance, to
use the particle ‘yathā-tathā’ in the sentence, ‘yathā’ is must be put in the beginning of
the co-ordinate sentence and “tathā” must put in the beginning of the main sentence.
These ‘yathā-tathā’ particles mention the sense of comparison. Moreover, in using
‘tvā’ ‘tuna’ ‘tvāna’, the subject must be the same. And, if ‘tvā’ suffix expresses the
sense of reason(hetu), different subjects also can be used. This usage of ‘tvā’ ‘tuna’
‘tvāna’ is widely discussed, which is little-known fact in Pāḷi writing.
However, the number of the ‘Nipāta’ is countless. Thus, this paper could not
express the usage of every ‘Nipāta’. Therefore, it is suggested that the researchers
should make further research on the usage of Nipāta.

53
Bibliography
Aggavaṁsa, Bhadanta. Saddanīti (suttamālā). Yangon: Department of Religious
Affairs, 1963.
Aṅguttara-Pāḷi, Aṅguttara-Nikāya. Vol. I, II, III. Yangon: Department of Religious
Affairs, 2017.
Apādana-Pāḷi. Yangon: Department of Religious Affairs, 1991.
Buddhadatta, Mahāthera. The New Pāḷi Course, Dehiwala, Sri Lanka: Buddhist
Cultural Centre, 2005.
Buddhaghosa, Bhadanta, Visuddhimagga. Yangon, Thitsarmandai Press. 1957.
Buddhaghosa, Bhadanta. Apādāna-Aṭṭhakathā. Yangon: Department of Religious
Affairs, 1959.
Buddhaghosa, Bhadanta. Dhammapada-Aṭṭhakathā. Yangon, Myanmar: Department
of
Religious Affairs, 2002.
Buddhaghosa, Bhadanta. Jātaka-Aṭṭhakathā. Yangon: Department of Religious
Affairs,
1959.
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Buddhaghosa, Bhadanta. Theragāthā-Aṭṭhakathā. Yangon, Myanmar: Department of
Buddhaghosa, Bhadanta. Therīgāthā- Aṭṭhakathā. Yangon, Myanmar: Department of
Buddhaghosa, Bhadanta. Vimāna-Aṭṭhakathā, Yangon: Department of Religious
Affairs, 1958.
Buddhaghosa, Bhadanta. Vinaya-Aṭṭhakathā. Vol. I, II. Yangon, Myanmar:
Department
of Religious Affairs, 2004.
Buddhapiya, Bhadanta. Padarūpasiddhi. Yangon, Myanmar: Thitsarmandai Press,
2021.
Buddhapiya, Bhadanta. Padarūpasiddhiṭīkā. Yangon, Myanmar: Thitsarmandai Press,
2001.
Dhīghanikāya-Pāḷi. Vol. I, II, III. Yangon: Department of Religious Affairs, 2017.
Guṇissara, Ashin. Pāḷi Bodhi, third edition, Yangon: Tun Family Press, 2011.
Jātaka-Pāli, Yangon: Department of Religious Affairs, 1999.
Kaccāyana, Bhadanta, Kaccāyana. Translated by A. Thitzana, U.S.A: Pariyatti press,
2016.
Khuddakanīkāya. Yangon: Department of Religious Affairs, 2001.
Majjhimanikāya. Yangon: Department of Religious Affairs, 2014.
Majjhimapaṇṇāsa. Yangon: Department of Religious Affairs, 2014.
Nāṇadhaja, Bhadanta. Niruttidīpanī. Yangon: Buddha Sasana Association, 2017.
PERNIOLA, V. S.J. Pāḷi Grammar, first edition, Oxford: Pāli Text Society, 1997.
Rhys Davids, T.W., Stede, William. Ed. Pāḷi English Dictionary. Oxford: Pali Text
Society, 1999
Sāriputta, Bhadanta, Sāratthāṭikā. Yangon: Department of Religious Affairs, 1959.

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Sujāto, Bhante, project leader. website. https://suttacentral.net
Sumaṅglasāmi, Bhadanta. Abhidhammavibhāvanīṭīkā. Yagon: Yonkyichat Literature,
2007.
Tipiṭaka Pāḷi Myanmar Dictionary. Yangon, Myamar: Buddha Sasana Association,
1964
Vinaya-Pāḷi. Vol. I, II, III, IV, V. Yangon, Myanmar: Department of Religious
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2019.

The Usage of Avibattiyutta-Nipata

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THE USAGE OF AVIBHATTI-YUTTA-NIPĀTA

B.A TERM PAPER

MAHĀVIHĀRA DHAMMA-VINAYA UNIVERSITY

Avibhatti-yutta-nipāta is the indeclinable particles without the sense of

paper aims to highlight definite usage of the ‘avibhatti-yutta-nipāta’ and their

studying the usage of Nipāta as well as protecting them.

For the accomplishment of this work, I would like to extend my thankfulness

The whole Pāḷi language is constructed on the four bases: Nāmapada(noun),

Ākyātapada(verb), Upasaggapada(prefix) and Nipātapada(indeclinable particle).

smoothness of pronunciation. In addition, meaningful nipātas are also divided again

In Ancient Pāḷi grammar books like kaccāyana, Padarūpasiddhi etc., these

Buddhapiya as well as the Saddanīti(suttamālā) written by Ven. Aggavaṁsa.

for illustrating how they are used in the sentence.

‘avibhatti-yutta-nipāta’ is stated. Chapter II will classify the Nipāta into different

yutta-nipāta with their respective examples from Tipiṭaka.

Bodhi’, ‘Pāḷi Grammar.’and ‘Suttacental’ the website.

‘The Saddanīti (suttamālā)’ is written by Ven. Aggavaṁsa. It was published

by The Department of Religious Affairs in 1963 in Yangon. It mentions almost

Tun Family Press in 2001 in Yangon. It explains every section of Padarūpasiddhi

to chapter III of this term paper.

‘Pāḷi Grammar’ is written by V. PERIOLA S. J. It was first published by

Oxford University Press in in 1997. It includes scholarly approach as well as detail

explanations of Pāḷi grammar. The section ‘indeclinable words’ of this book

contributes a lot to the chapter II of this term paper.

‘Suttacentral’ the webside is founded by Rod Bucknell, John Kelly, and

the example sentences of this term paper.

centres such as The Mahavihara Dhammavinaya University Library and the

Mahavihara Monastery Library.

AN Aṅguttaranikāya (Vol. I, II, III)

Dhp-A Dhammapada Aṭṭhakathā (Vol. I, II)

Dī Dhīghanikāya (Vol. I, II, III)

Khp Khuddakanikāya (Vol. I, II, III, IV, V)

Saddanīti(sutta) Saddanīti (suttamālā)

Thera- A Theragāthā Aṭṭhakathā

Vin Vinaya (Vol. I, II, III, IV, V)

Vin-A Vinaya Aṭṭhakathā

Vsm Visuddhimagga (Vol. I, II)

PED Pāḷi English Dictionary (Pali Text Society)

TPMD Tipiṭaka Pāḷi Myanmar Dictionary

1.1 Definitions of Nipāta

grammatical meaning of the word ‘Nipāta’ is something which falls.

Acording to Tipitaka Pāḷi-Myanmar Dictionary, 2 The word Nipāta has four

Ekanipāta in Aṅguttaranikāya (4) a particle. Pāḷi Text Society’s Pāḷi-English

falling: descent: settling 2. Settling? Or coming together 3. Letting fall: discharge,

shooting 4. a particle (including adverbs, conjunctions & interjections 5. a section of a

contextual definitions. In the Dhammapada-aṭṭhakathā, it is expressed “Ekakassāpi

udakabindhuno nipātena anupubbena pūrati” which can be translated as “The pot is

Nipāta means falling down. In the Thera-aṭṭhakathā, it is stated as “Eko ekeko

gāthānaṁ nipāto nikkhepo etthāti ekanipāto” which grammatically means “This is

Dhīghanikāya, it is mentioned “Ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva

khīṇāsavānaṃ.”which can be randerd as “this has been a meeting ‘coming together’

In the Therī-aṭṭhakathā, it is stated ‘tāsaṁ nipātādivibhāgo heṭhā vuttoyeva.” which

above”7 here the meaning of ‘Nipāta’ is a section of a book. In the Dhīghanikāya-

particle of the sense of encouraging.”8 In this sentence, ‘Nipata’ means a particle.

It is literally defined by Saddanīti that Nipāta is the word which occurs or

being or person by having sense of samuccaya-collection, vikappana-alternative,

paṭisedha-prohibition, pūraṇa-expletive etc.11 According to this definition, it is learnt

comenatary of Padarūpasiddhi says differently from padarūpasiddhi that nipāta is the

definition is quite close to that of Saddanīti.

1.2 different names of Nipāta

Padarūpasiddhi. It is the separated into ‘Nipāta’ and ‘ṇika’(Nipāta+ṇika). Here ‘ṇika’

meaning.13 ‘Nipāta’ is also named as ‘asatvavācaka’ (a=na=negative+ satva=satta=