Truncation sign : * (asterisk) - e.g. kamm*

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1

āma

, indecl. [ = BUS; prakr. āma(ṁ); sa. am,
Pāṇ V 1,55], interj, of affirmation or consent, "yes",
"indeed", but when used as answer of agreement to ne-
gatively expressed questions = Engl
, "no"; Abh 1144
≠ Sadd 896,19 (particles sampaṭicchanatthe), Bālāv
§ 12; — in speech āma is always followed by a vocative
of address
(with or without affirmative sentence or part
of sentence
) or by an affirmative (part of) sentence alone
without a voc; examples of
~ + āvuso: Vin I 33,20;
324,12; II 84,12; + bhante (very frequent): Kammav
passim; Dhp-a II 34,20; Vv 69,13; Pv 12,28; Ja
II 92,25; Mil 41,22; + ayya: Vin III 130,20; + ayye:
Vin IV 280,3; + upāsaka: Dhp-a I 10,4; + dāraka:
Mil 11,21; + deva: Dhp-a II 44,18; Ud-a 262,1; Pv
75,2; Mil 122,14; + bhagavā: Pv 61,25; + mahārāja:
Mil passim; examples of ~ + affirmative sentence or
suitable words without a voc:
Vin I 96,16 ~ pabbajito
'mhi; II 185,10 ~ bhāyāmi; Spk I 108,21 ~ gilati;
Dhp-a III 65,7 ~ jānāma; III 75,17 (tayā me bhātaro
gahitā? . . .) ~ mayā ti: — in the following some
examples are given of āma used as affirmation after a
negatively formed question, showing that it implies a
negative statement corresponding to the question:
Ps II
384,5 = Dhp-a I 54,3 (kim pan' ettha āpattibhāvaṁ
na jānāsī ti.) ~ na jānāmī ti; Ps III 433,15 (. . . na
vaṭṭatī ti pucchito) ~ na vaṭṭati...; Ja I 115,8
(pucchi . . . amhākaṁ ñātakā n'atthi ti.) ~ tāta,
tumhākaṁ ettha ñātakā n'atthi; Ja I 357,22 ~ na
gamissămi; Vism 91,6 (kiṁ pana bhante tumhākaṁ
. . . na koci atirekaparikkhāro atthī ti.) ~âvuso,
mañcapīṭhaṁ saṅghikaṁ (ɔ: "they are not mine") . . .
aññaṁ kiñci n'atthi ti; — āma expressing consent to
an order occurs
Vin I 324,17 ('paṭikarohi taṁ āpattin'
ti so evaṁ vadeti 'āmâvuso, paṭikarissāmī' ti); 324,21;
324,32; — Dhp-a II 191,8 has āma bhante intro-
ducing an answer to the question
'ko esa Upatisso
nāma?', indicating an application of āma less strict
than suggested by the great amount of examples, per-
haps much like Engl. "Well".
It seems that āma
(as stated above) never stands alone as an answer; the
extended form
āmo (cf. no : na, atho : atha) may be
used instead of
āma + word of address; this fact does
not appear clearly from our texts, as
āmo ti has been
considered erroneous and corrected into
āmā ti; āmo is
mentioned with
āma in enumeration e. g. Sadd 896,19,
and as an example of its use Sadd quotes Ja VI 418,18*
āmo ti so paṭissutvā Mātharo suvapaṇḍito (whereas
āma is given with voc. āvuso); examples where āmo
may be regarded as the genuine form: te ca me evaṁ
puṭṭhā āmo ti paṭijānanti, D I 192,18; II 128,16;
M II 214,23; A I 173,35; . . . iti puṭṭho āmo ti va-
deyya, D I 193,17 foll.; 242,6 foll.; M II 33,18; 40,32;
āmo ti me paṭiññāte, Ap 498,3 = Th-a Ce II 196,8;
on the other hand phrases like āmā ti so bravi (and
not
āmo) seem to indicate that the author of a text does not
cite the exact words of an affirmative answer, but only
wants to state: he said yes = he answered in the
affirmative; thus
Mhv V 133, 272, XXX 33, where
no v. l.
āmo has been found; Mhv-ṭ ad V 133 expressly
explains the meaning to be:
so thero 'āma brāhmaṇa,
labhiṁhā' ti abravi; a similar case perhaps Ja II 4,12
āmā ti vutte. — Another extension of āma is āmantā
(prob, āma + abbreviated word of address), the af-
firmative interj, used in
Abhidhamma catechism, Kv
and Yam passim; quotation As 4,9 foll., Mp II 227,27
= Ps IV 231,7. — — The three expressions of af-
firmation are mentioned
Moh 258,33 foll. (ct. on
āmantā, Kv): . . . paṭijānanañ hi katthaci āma
bhante ti āgacchati, katthaci āmo ti paṭijānātī ti
āgacchati, idha pana āmantā ti āgataṁ (corresponding
passage
Kv-a 8,12 foll.).