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Having become broad, it is born, thus 'pathavī' (earth), or 'pathavī'. 667, 677. From 'sasu' and so forth, indeed 'davo'. From the roots 'sasu', 'dada', 'ada', 'mada' and so forth, indeed the suffixes 'tu' and 'du' occur. It harms other beings, thus 'sattu' (enemy). It gives suffering, thus 'daddu' (ringworm). It eats, consumes with suffering, thus 'addu' (suffering, distress). Or people experience suffering by means of it, thus 'addu'. Or it becomes a vessel, a support for suffering, thus 'addu'. It intoxicates, makes mad, thus 'maddu' (intoxication, madness). Or it causes a state of intoxication, thus 'maddu'. 668, 678. From 'jha' and so forth, 'īvaro'. From the roots 'ci', 'pā', 'dhā' and so forth, the suffix 'īvara' occurs. It is gathered, thus 'cīvaraṃ' (robe). He drinks, thus 'pīvaro' (drinker, fat). Or it should be drunk, should be protected, thus 'pīvaraṃ' (fat, strong). He holds, having held, he sustains life, thus 'dhīvaro' (fisherman), 'dhīvaraṃ'. 669, 679. From 'muni' and so forth, 'ci'. From the roots 'muna', 'yata', 'agga', 'pata', 'kava', 'suca', 'ruca', 'mahāla', 'bhaddāla', 'manai' and so forth, and from bases, the suffix 'i' occurs. He knows what is beneficial and unbeneficial. Or he knows knowable phenomena by way of characteristics and so forth, thus 'muni' (sage). He strives, makes effort, thus 'yati' (ascetic). It goes to a crooked state, thus 'aggi' (fire). He falls, having become superior, he goes forth, thus 'pati' (master, husband). He binds poetry, thus a poet; he speaks pleasant, agreeable words, thus a poet. It is pure, thus pure; it shines, thus light; he takes a great portion of wealth, thus Mahāli; he takes good fame, thus Bhaddāli; he leads the mind to that jewel, thus a jewel. 670, 680. From Vida and others, ūro. From the roots Vida, valla, masa, sida, duku, kapu, maya, udi, khajja, kura, and so on, and from nominal stems, the suffix ūro occurs. Able to know, thus vidūro; born in a distant place, thus vedūro; it becomes dear, thus vallūro; it binds each other, thus vallūro; to be touched, thus masūro; it goes into a state of adornment, thus sindūro; it shines, thus sindūro; able to go, not near, thus dūro; it makes a sound, thus kūro; it harms, destroys another scent with its own scent, thus kappūro; it is capable of removing disease, thus kappūro; it cries on the earth, thus mayūro; it goes on the earth, thus mayūro; it produces dust, thus undūro; to be eaten, thus khajjūro; it abuses, thus kurūro. 671, 681. From Hana and others, nu, ṇu, and tu. From the roots Hana, jana, bhāri, khanu, ama, ve, vedhā, siki, hi, and so on, the suffixes nu, ṇu, and ku occur. It harms food with this, thus haṇu, or hanu. It generates going, thus jāṇu; it shines, thus bhāṇu; it goes in a windless place, thus reṇu; to be dug, thus khāṇu. It goes to the state of aching, piercing of limbs, thus aṇu; veṇu; it exists in the continuous thread, thus veṇu; it is able to be outside, thus veṇu; it suckles the calf, thus dhenu; it holds meaning, thus dhātu; it holds actions like going and cooking, thus dhātu; it is bound, thus setu; it goes upwards, it proceeds, thus ketu; it produces its own fruit, thus hetu. 672, 682. From Kuṭa and others, ṭho. From the roots Kuṭa, kusa, kaṭa, and so on, and from nominal stems, the suffix ṭha occurs. tī. It cuts and severs limb by limb, therefore it is leprosy (kuṭṭha). It should be covered and filled with grain, therefore it is a granary (koṭṭho). It should be cut and crushed, therefore it is wood (kaṭṭha). 673, 683. From manu, pūra, suṇa, etc., the suffixes ussa, nusa, isa. From the roots manu, pūra, suṇa, kusu, ila, ala, maha, si, ki, and so on, and from nominal stems, these suffixes usa, nusa, isa occur, and are then formed. One who thinks about and knows wholesome and unwholesome states is a human (manusso, mānuso). Or, one who thinks about and knows cause and effect is a human (manusso, mānusso). Or, one who thinks about and knows what is beneficial and unbeneficial is a human (manusso, mānusso). One who fills the hearts of parents is a man (puriso). Or, one who fulfills his own desires is a man (puriso). Or, one who fills is a person (poso). She who should be heard or harmed by her in-laws is a daughter-in-law (suṇisā). Or, she who makes the lineage of two families is a daughter-in-law (suṇisā). It is to be despised, therefore it is excrement (karīsaṃ). One who releases the embryo is a hero (suriso). One who, by dispelling that darkness, harms the fear of beings is the sun (sūriyo). One who harms disease is the Sirīsa tree (sirīso). One who trembles and shakes is a trembling person (illiso). Or, one who, having become weak from craving, trembles and shakes is a trembling person (illigho). One who is capable and strong in doing evil is lazy (alaso). One who should be honored and worshipped is a buffalo (mahiso). It is bound and tied, therefore it is a head (sīsaṃ). It should be harmed and injured, therefore it is thin/emaciated (kisaṃ). and so on. Thus, in the chapter on the formation of derivatives, the sixth section is the Uṇādi chapter. The Uṇādi chapter is finished. The Kaccāyana treatise is finished.