English
The words of translation are: As it is said, "Some Nadzasas are considered Niyamas." This statement is quoted in the commentary. ༈AT I NYA NRISHEH. From AT, for non-saints is IN. Not ending in A, it does not refer to the descendants of saints, but to the descendants of others, not the name of a saint. For the names of others, IN becomes a suffix. NYA NA, also related to the growth of the first vowel, the subsequent relationship of NYA is like this. Devadatta represents any man, just a general term. Therefore, it is a non-saint's A ending. The above-mentioned Upagupta is also not a saint, but ends in U. Devadattasya Avatyam. Remove the case ending. Remove Avatya. Add IN. NYA means growth. NYA NA, also and so on growth. Devadatta I. It is a variant of I A etc. Remove Tai's A. Add the suffix. Divide with Si. Called the son of Devasbyin, Devasbyin is a general term for anything. Devadatti. Apply the same ritual to Shridhara. Shridhari: Called the son of the auspicious holder, the master of the auspicious woman is. The auspicious holder, that is, the pervading god. Is his son. Nyayananeeyaniyagargahandatristripitrasvasradeshca. Garga. Nada. Atri. Of women. Pitri. Svasri etc., from these words arise Niya Ayana Na. Eyana. Niya is also the same. Etc., apply Garga etc. separately. For Garga etc. use Niya. For Nada etc. use Ayana Na. For Atri etc. use Eyana. For female Pitri, Svasri etc. use Niya, these are all given as suffixes for descendants. ༈Gargasya Avatyam. Remove the case ending and Apatya. Keep Niya. Remove Na, change to Ya. NYA NA, also and so on. The initial Ga becomes long. Gargaya. Because it is said to be a variant of I A. Remove the A at the end. Mentioned above Ya. Garga. Divide with Si. Gargahah. Similarly. Vatsaniya. Vatsayahah. And so on very much. ༈Nadasya Apatyam. Nana Ayana Na. Remove Na. Nada's Na becomes long. I A variant. Nadayanahah. The son of the saint Nada, Tsara Ayana Na. Also similar to that, from Shara Re etc. Tsarayahah: The son of the saint Tsara. Amusha Ayana Na is also similar to that. Amusha, the son of a certain saint Yanahah. ༈For Atri, the other party is Eyana. Na means growth. Atri's A becomes long. Atri I remove. Atra Eya. Mentioned. Divide with Si. Atre
English
Yaḥ, the son of perpetual knowledge. ༈ Similarly, Ganga Eyaṇ. Gāṅgeyaḥ (藏文): Son of the goddess Ganga. ༈ Kapi Eyaṇ. Kāme Buyaḥ (藏文): Of the monkey. ༈ Mahī Eyaṇ. Māheyaḥ (藏文): Son of the earth, namely Mars. If one seeks the root of these, it is through the analogy of the former. If ṅas is given to Ganga, then it is yaṭ of ṅid. Thus, yaṭ. Ganga Āḥyā Atri ṅas. Because it is said, "In ṅid," the i of tri becomes e. The a of ṅsi ṅas is removed. The appearance of Atreḥ is a distinction. ༈ Kapi is similar to Atri. ༈ Mahī is similar to Nādī, namely, ṅas is given to Mahī. Aṭ Mahī A As appears īya. Mah Y Y A As. The similarity is long. Direct. Separate. Mahyāḥ. Thus it appears. ༈ ṅas to Pitṛ. Because it is said that the u of ṛt becomes as us, it becomes dis. Ti is given to dis. The appearance of Pituḥ occurs. Then, Sāsṛ ṅas is similar to the above. Svasuḥ. ༈ To these, A-batya si. Si am. The a of am is removed. Converted to ṣ ṣ. Pituḥ ṣvasu ra-batyaṃ. Thus it is established in speech. A-batya is removed. Ṇīya is written. Ṇā means increase. The suffix is removed. Vitṛ Svasṛ īya. The first vowel, etc. It becomes Patṛ. Sa ṣa. The ṛ of sṛ is directed r, si is separated. Paitṛ ṣvāyaḥ (藏文): Son of the father's sister, svī. Mātṛ ṣ Sṛīyaḥ (藏文): Son of the mother's brother. ༈ Also, in the feminine gender, in some cases, aṇ. Thus it is explained from others. Bhūmi A-batya is removed. Bhūmi Aṇ ṇ is removed. Increasing at the beginning. Ti is removed. Si is separated. Bhaumaḥ (藏文): Son of the earth, namely Mars. ༈ Lugvā Hutve Kācit. Many are destroyed, in some cases. Sometimes, when the plural is given, aṇ, etc., are destroyed, and it is the same for all ascetics and non-ascetics. Garga ṇya. Ṇ is removed. Because ya is also removed, there is no increase at the beginning. Jas is given. J is removed. The similarity is long. Gargāḥ. ༈ Similarly, Atra Yāḥ. For the meaning of the son of King Lus-phags. Videhāḥ. For these, when doing it verbally, the plural is also necessary. Although the trace is not visible at the end after removing, it is the first. Apatyani. It exists. Jas śas is made śi. Num is given. The sign is long at the end. An example of an ascetic is Garga Atri. An example of a non-ascetic is Videha. ༈ Devate da-marthe. For the meaning of gods and this. The meaning of gods, namely, for the meaning of what is arranged for the sake of the gods. Also, one should not only do the mere going of the gods without turning back, but it is the meaning of the gods who are served.
English
No. Even if it is not the realm of the gods, what is revered is called a god. The word "this" also refers to the substance of what has become manifest, and so on. In such a meaning of god, and in the meaning of "this," it also becomes the suffix अण् (Tibetan, Sanskrit Devanagari: अण्, Sanskrit Romanization: aṇ, Chinese literal meaning: Aṇ). As an example, for the meaning of god, इन्द्रसि (Tibetan, Sanskrit Devanagari: इन्द्रसि, Sanskrit Romanization: indrasi, Chinese literal meaning: Indrasi) देवतासि (Tibetan, Sanskrit Devanagari: देवतासि, Sanskrit Romanization: devatāsi, Chinese literal meaning: Devatāsi) यद्ङस्हबि (Tibetan, Sanskrit Devanagari: यद्ङस्हबि, Sanskrit Romanization: yadṅshabi, Chinese literal meaning: Yadṅs Habi) are established, the first "si" is for distinction. In "haba," "u a u" becomes "o." The last "si" is removed at the end of "āp." यद् (Tibetan, Sanskrit Devanagari: यद्, Sanskrit Romanization: yad, Chinese literal meaning: Yad). त्यद् (Tibetan, Sanskrit Devanagari: त्यद्, Sanskrit Romanization: tyad, Chinese literal meaning: Tyad) etc. obtain टिए (Tibetan, Sanskrit Devanagari: टिए, Sanskrit Romanization: ṭie, Chinese literal meaning: ṭi e). ङस्स्य (Tibetan, Sanskrit Devanagari: ङस्स्य, Sanskrit Romanization: ṅs sya, Chinese literal meaning: ṅs Sya). इन्द्रोदेवतायस्यहबि (Tibetan, Sanskrit Devanagari: इन्द्रोदेवतायस्यहबि, Sanskrit Romanization: indrodevatāyasyahabi, Chinese literal meaning: Indrodevatāyasya Habi) dbang po lha gang gi (Tibetan, Sanskrit Devanagari: དབང་པོ་ལྷ་གང་གི, Sanskrit Romanization: dbang po lha gang gi, Chinese literal meaning: Whose is the powerful god?) means that the powerful god refers to the powerful god who is revered. "Whose" refers to the habi set for the meaning of whose, for the powerful god, which is the burnt offering. "Devatā" is removed. अण्यस्य (Tibetan, Sanskrit Devanagari: अण्यस्य, Sanskrit Romanization: aṇyasya, Chinese literal meaning: Aṇyasya). "Habi" is just the meaning, and the distinguishing word "si" is removed. इन्द्रअण् (Tibetan, Sanskrit Devanagari: इन्द्रअण्, Sanskrit Romanization: indra aṇ, Chinese literal meaning: Indra Aṇ). ण् (Tibetan, Sanskrit Devanagari: ण्, Sanskrit Romanization: ṇ, Chinese literal meaning: ṇ) is a suffix. The first vowel, etc. "I" increases to "e." The sound of "i a." Emitted. ऐन्द्रसि (Tibetan, Sanskrit Devanagari: ऐन्द्रसि, Sanskrit Romanization: aindrasi, Chinese literal meaning: Aindrasi) देअम् (Tibetan, Sanskrit Devanagari: देअम्, Sanskrit Romanization: de am, Chinese literal meaning: De Am). "A" is removed. ऐन्द्रां (Tibetan, Sanskrit Devanagari: ऐन्द्रां, Sanskrit Romanization: aindrāṃ, Chinese literal meaning: Aindrāṃ) is an offering in the meaning of the powerful one. Therefore, by analogy. सोमसि (Tibetan, Sanskrit Devanagari: सोमसि, Sanskrit Romanization: somasi, Chinese literal meaning: Somasi) देवतासि (Tibetan, Sanskrit Devanagari: देवतासि, Sanskrit Romanization: devatāsi, Chinese literal meaning: Devatāsi) यद्ङस् (Tibetan, Sanskrit Devanagari: यद्ङस्, Sanskrit Romanization: yadṅs, Chinese literal meaning: Yadṅs) semodevatāyasya (Tibetan, Sanskrit Devanagari: सेमोदेवतायस्य, Sanskrit Romanization: semodevatāyasya, Chinese literal meaning: Semodevatāyasya) is established in such a statement. "Devatā" is transformed into अण् (Tibetan, Sanskrit Devanagari: अण्, Sanskrit Romanization: aṇ, Chinese literal meaning: Aṇ). Established as above. सौम्यं (Tibetan, Sanskrit Devanagari: सौम्यं, Sanskrit Romanization: saumyaṃ, Chinese literal meaning: Saumyaṃ). For this meaning. देवदत्तएरथसि (Tibetan, Sanskrit Devanagari: देवदत्तएरथसि, Sanskrit Romanization: devadattaerathasi, Chinese literal meaning: Devadatta Erathasi) इदम्सि (Tibetan, Sanskrit Devanagari: इदम्सि, Sanskrit Romanization: idamsi, Chinese literal meaning: Idamsi) The first "si" becomes अम् (Tibetan, Sanskrit Devanagari: अम्, Sanskrit Romanization: am, Chinese literal meaning: Am). The sound of "a." अर्थम् (Tibetan, Sanskrit Devanagari: अर्थम्, Sanskrit Romanization: artham, Chinese literal meaning: Artham) The last "si" is removed at the end, either neuter or explanatory. देवदत्तारथमिइदम्टिअ (Tibetan, Sanskrit Devanagari: देवदत्तारथमिइदम्टिअ, Sanskrit Romanization: devadattārathamīdamṭia, Chinese literal meaning: Devadattārathami Idamṭia) Even if obtained, it is not done here. इदम् (Tibetan, Sanskrit Devanagari: इदम्, Sanskrit Romanization: idam, Chinese literal meaning: Idam) is removed. अण् (Tibetan, Sanskrit Devanagari: अण्, Sanskrit Romanization: aṇ, Chinese literal meaning: Aṇ). ण् (Tibetan, Sanskrit Devanagari: ण्, Sanskrit Romanization: ṇ, Chinese literal meaning: ṇ) is the meaning spoken. "Si" is removed. अर्थ (Tibetan, Sanskrit Devanagari: अर्थ, Sanskrit Romanization: artha, Chinese literal meaning: Artha) is also removed. Initially increased. The sound of "i a." Emitted. सिअम् (Tibetan, Sanskrit Devanagari: सिअम्, Sanskrit Romanization: siam, Chinese literal meaning: Siam). "A" is removed. दैबदणं (Tibetan, Sanskrit Devanagari: दैबदणं, Sanskrit Romanization: daibadaṇaṃ, Chinese literal meaning: Daibadaṇaṃ) Clothes, etc., are like clothes placed for the sake of the god-given. In some places, both. For अग्निमरुत (Tibetan, Sanskrit Devanagari: अग्निमरुत, Sanskrit Romanization: agnimaruta, Chinese literal meaning: Agnimaruta), give अण् (Tibetan, Sanskrit Devanagari: अण्, Sanskrit Romanization: aṇ, Chinese literal meaning: Aṇ). The first word is अग्नि (Tibetan, Sanskrit Devanagari: अग्नि, Sanskrit Romanization: agni, Chinese literal meaning: Agni) and the last word is मरुत (Tibetan, Sanskrit Devanagari: मरुत, Sanskrit Romanization: maruta, Chinese literal meaning: Maruta). Generally, for cases where two words need to be combined into one meaning, only the first vowel of the first word increases, but in special cases, the first vowels of both increase. Therefore, here, the "a" of अग्नि (Tibetan, Sanskrit Devanagari: अग्नि, Sanskrit Romanization: agni, Chinese literal meaning: Agni) and the "a" of the life of "ma" of मरुत (Tibetan, Sanskrit Devanagari: मरुत, Sanskrit Romanization: maruta, Chinese literal meaning: Maruta) both increase to "ā." आग्निमारुतअसि (Tibetan, Sanskrit Devanagari: आग्निमारुतअसि, Sanskrit Romanization: āgnimāruta asi, Chinese literal meaning: Āgnimāruta Asi) Emitted. सिअम् (Tibetan, Sanskrit Devanagari: सिअम्, Sanskrit Romanization: siam, Chinese literal meaning: Siam). "A" is removed. म्ङरो (Tibetan, Sanskrit Devanagari: म्ङरो, Sanskrit Romanization: ṃṅaro, Chinese literal meaning: ṃṅaro) आग्निमारुतंकर्मा (Tibetan, Sanskrit Devanagari: आग्निमारुतंकर्मा, Sanskrit Romanization: āgnimārutaṃkarmā, Chinese literal meaning: Āgnimārutaṃkarmā) The work of fire and wind. Like this. For सुहृदअण् (Tibetan, Sanskrit Devanagari: सुहृदअण्, Sanskrit Romanization: suhṛdaṇ, Chinese literal meaning: Suhṛdaṇ), here सु (Tibetan, Sanskrit Devanagari: सु, Sanskrit Romanization: su, Chinese literal meaning: Su) and हृद (Tibetan, Sanskrit Devanagari: हृद, Sanskrit Romanization: hṛda, Chinese literal meaning: Hṛda) are separate words. Therefore, the "u" of "su" increases to "au," and the "ṛ" of "ha" increases to "ār." "Da" emits "a." सिअम्अ (Tibetan, Sanskrit Devanagari: सिअम्अ, Sanskrit Romanization: siam a, Chinese literal meaning: Siam A) is removed. सौहार्दं (Tibetan, Sanskrit Devanagari: सौहार्दं, Sanskrit Romanization: sauhārdaṃ, Chinese literal meaning: Sauhārdaṃ) Su