English
Kaṇa is a root meaning sound, with doubling of k, i for a, and addition of niggahīta, kaṇati saddaṃ karoti iti kiṃkaṇikā=bell. Muda-to be pleased, with doubling of d, mudanti etamayāti muddikā=ring, also a kind of fruit. Mahīyati pūjīyati iti mahikā=snow. Kala-to count, kalīyati parimītayati iti kalikā=bud. Sappa-to go, with i for a. Sappati gacchati iti sippikā=a kind of aquatic creature, and so are others. 23. Isā kīko. From isa siṃsa-to desire, from this kīko is formed. Icchīyati iti isīkā=a kind of grass. 24. Kamapadā ṇuko. From kama-to desire, pada-to go, from these ṇuko is formed. By division of the rule ‘‘Ṇiṇāpīna’’ (5.160), ṇi is dropped. Kāmeti iti kāmuko=desirer. Pajjati yāti etāyāti pādukā=footwear. 25. Maṇḍasalā ṇūko. From maṇḍa-to adorn, sala-a root meaning to go, from these ṇūko is formed. Maṇḍeti jalaṃ bhūseti iti maṇḍūko=frog, salati gocaratta mupayāti iti sālūkaṃ=lotus stem. 26. Ulūkādayo. Words like ulūka are formed with ṇūka at the end. Ula-to seek, absence of o is by special rule, ulati gavesati iti ulūko=owl. Mana=to know, with dh for n, maññati iti madhūko=tree. Jala-to shine, jalati iti jalūkā=leech, and so are others. 27. Kasā sako. From kasa-to scratch, sako is formed. Kasati iti kassako=farmer. 28. Karā tiko. From karoti, tiko is formed. Karonti kīḷaṃ ettha iti ka "ttiko" means "abundant". 29. "Isā" is "ṭhakana". "Isa" is in the sense of "desire". From this, "ṭhakana" occurs. That which is desired is "iṭṭhakā" (brick), a modification of clay. 30. "Samā" is "kho". "Sama" is in the sense of calming or weariness. From this, "kho" occurs. That which calms, that which pacifies, is "saṅkho" (conch), a shell. 31. "Mukhā" and others. "Mukha" and others are formed irregularly. "Mu" is in the sense of binding. The absence of "otta" is due to irregular formation. That by which they bind is "mukhaṃ" (mouth), a talking organ. "Si" is in the sense of serving. The absence of "ettā" is due to irregular formation. That where lice, flowers, and so on lie, is "sikhā" (crest), a topknot. For "si" preceded by "vi", or for "visati", That where they especially lie, or enter, is "visikhā" (street), a road. "Kana" is in the sense of shining, going, desiring. Preceded by "ni". The loss of "ana" part. That which shines, is "nikkho" (a gold ornament), a gold modification. "Maya" is a root meaning "going". "ūña" for "kha". That which goes, is "mayūkho" (ray), a beam. "Lū" is in the sense of cutting. Absence of "ottha". That which cuts, that which is cut, that which shines, is "lūkho" (rough), not smooth. "Ara" is in the sense of going. That by which they go, is "akkho" (axle), a part of a cart, and also a die. "Yasa" is in the sense of striving. That which strives to bring offerings, is "yakkho" (yaksha), a non-human being. "Ruha" is in the sense of generating. That which grows, that which is born, is "rukkhho" (tree), a plant. "Usa" is in the sense of burning. That which burns the fire of desire, is "ukkho" (ox), a bull. "Saha" is in the sense of enduring. Loss of "ha". That which endures, forgives offenses committed against oneself, is "sakhā" (friend), a companion. And similarly for others. 32. "Aja", "vaja", "muda", "gada", "gama" take "gaka". "Aja", "vaja" are in the sense of going. "Muda" is in the sense of pleasing. "Gada" is in the sense of speaking. "Ama", "gama" are in the sense of going. From these, "gaka" occurs. That which goes to superiority, is "aggo" (foremost), excellent. That which goes to a group, is "vaggo" (group), an assembly. That by which they are pleased, is "muggo" (mung bean), a type of grain. That which speaks, is "gaggo" (Gagga), a sage. "Niggahīta" for "ma" (as per rule 5.96). That which goes, is "gaṅgā" (Ganges), a river of the gods. 33. "Siṅga" and others. "Siṅga" and other words ending in "gaka" are formed irregularly. "Sī" is in the sense of lying. Addition of "niggahīta". And shortening. That which lies, that which extends on the head, is "siṅgaṃ" (horn), an antler. "Phura" is in the sense of moving. "limuṅa" occurs. That which moves, that which trembles, is "puliṅgo" (a spark), a part of a burning ember. "Cala" is in the sense of trembling. Preceded by "u". "cāliṃ" for "cala". , it shakes, it trembles, thus *uccāliṅga* (a kind of insect). From the root *kala* (to make a sound), with *imuka*, it makes a sound, it makes a great noise, thus *kaliṅga* (a region in the south). From *bhama* (instability), with *itta*, it wanders, thus *bhiṅga* (a bee). From *paṭa* or *aṭa* (to go), with *amuka* for *paṭa*, and *aka*. It goes falling, thus *paṭaṅga*, *paṭaga* (a moth). And so are others. 34. *Agā gi*. From *aga* (to go crookedly), *gi* occurs. It goes crookedly, thus *aggi* (fire). 35. *Yāvalā gu*. From *yā* (to reach), *vala* or *valla* (to cover, to enclose), *gu* occurs from these. It reaches, thus *yāgu* (gruel). It is covered, it is enclosed, thus *vaggu* (pleasant). 36. *Pheggādayo*. *Pheggu* and others ending in *gu* are irregularly formed. From *phala* (to produce), with *etta*, it produces, it comes to an end, thus *pheggu* (worthless). From *bhara* (to bear), with *ra*-elision. It bears, thus *bhagu* (a sage). From *hi* (to go), with the insertion of *niggahīta*, it proceeds, thus *hiṅgu* (asafoetida). From *kama* (to desire), it is desired, thus *kaṅgu* (a kind of grain). And so are others. 37. *Janā gho*. From *jana* (to produce), *gho* occurs. "The *niggahīta* of *mana*" (5.96), the *n* becomes *niggahīta*. Movement is produced by it, thus *jaṅghā* (a part of the leg). 38. *Meghādayo*. *Megha* and others ending in *gha* are irregularly formed. From *miha* (to sprinkle), with *ha*-elision, it sprinkles, thus *megha* (a cloud). From *muha* (to be deluded), with *ha*-elision, beings are deluded in it, thus *mogha* (empty). From *sī* (to lie down), without *etta*, it lies down, it proceeds lightly, thus *sīghaṃ* (quickly). From *aha* (to burn to ashes), with *ni* prefix, *ha*-elision and lengthening, it burns, thus *nidāgha* (summer). From *mahī*, with *ha*-elision, it is honored, it is worshipped, thus *maghā* (a constellation). And so are others. (Thus the rule for *kavagga* suffixes). 39. *Cusaravarā co*. From *cu* (to move), *sara* (to go, to harm, to think), *vara* (to choose, to serve), *co* occurs from these. It moves from the tree, thus *cocaṃ* (a kind of used fruit). It harms future suffering, thus *saccaṃ* (truth). It covers pleasure, thus *vaccaṃ* (feces). 40. *Marā cuīcī ca*. From *mara* (to give up life), *cuī* and *cī* occur, and *co*. Death is death. It kills, it destroys darkness, therefore it is a ray of light, and a mirage. It dies, therefore it is a mortal, a being. 41. Kusa, pasa, chika. From 'kusa' (to revile), 'pasa' (to obstruct), 'chika' arises. It is reviled, it is cursed, therefore it is the belly, the abdomen. It is obstructed, it is hindered therein, therefore it is a basket, a kind of vessel. 42. Kasa, usa, chuka. From 'kasa' (to scratch), 'usa' (to burn), 'chuka' arises. They scratch, they scrape therein, therefore it is itch, scabies. It burns, it scorches, it causes heat, therefore it is sugarcane, full of juice. 43. Asa, masa, vada, kuca, kaca, cho. From 'asa' (to throw), 'masa' (to touch), 'vada' (to speak), 'kuca' (to contract), 'kaca' (to bind), 'cho' arises. It throws, it casts, therefore it is a bear, a bear. It touches, it shines, therefore it is a fish, a fish. It speaks, therefore it is a calf, a young animal. It is contracted, it is shrunken, therefore it is a couch, a fine seat. It is bound, it is tied, therefore it is a marsh, a low-lying region, and a swamp. 44. Guccha and so on. Guccha and others are formed with 'cha' as the ending. From 'gupa' (to protect), with 'otta' (absence), it is protected, therefore it is a cluster, a bunch. From 'tusa' (to be satisfied), they are satisfied by this, therefore it is empty, false. From 'pusa' (to nourish), they nourish the body by this, therefore it is a tail, a tail, and so on for others. 45. Ara, ju, ñata, and ca. From 'ara' (to go), 'ju' arises, and 'uṭa' for 'ari'. The 'ṭa' is for the whole substitution, it goes, it proceeds without crookedness, therefore it is straight, not bent. 46. Rajju and so on. Rajju and others are formed with 'ju' as the ending. From 'rudha' (to obstruct), with 'u' becoming 'a', they obstruct by this, therefore it is a rope, a cord. From 'mana' (to know), it was known, therefore it is beautiful, charming, and so on for others. 47. Gidha, jhaka. From 'gidha' (to desire intensely), 'jhaka' arises. It desires intensely, therefore it is a vulture, a kind of bird. 48. Vañjha and so on. Vañcya and others are formed with 'jhaka' as the ending. From 'vana' (to beg), it begs to experience itself, therefore it is barren, a fruitless tree. Barren is a woman who does not give birth. Its 'i' becomes 'viñjho' (a mountain). From 'saṃja' (to cling), with the suppression of the nasal, it clings, therefore it is silver, silver, and so on for others. 49. Kama, yaja, ño. From 'kama' (to desire), from 'yaja' (in worship of deities, association, doing, giving), From these, `ñ` occurs, `m` becomes a nasal of its class. She is desired, thus `kaññā` (maiden). Whose form is changed, by this one sacrifices, thus `yañño` (sacrifice). 50. Merit. From `punāti` or `puṇati`, `ñ` does not occur, and it is formed. It purifies, or it makes beautiful, thus `puññaṃ` (merit, wholesome deed). 51. `Ara`, `hāñño`, `hāssa`, `hira` and `ca`. From `ara` (to go), `hā` (to abandon), from these, `ñ` occurs, and `hā` becomes `hira`. It is gone to, thus `araññaṃ` (forest). It abandons the lowliness of beings, thus `hiraññaṃ` (wealth, gold). (Thus the rule for `ca` class suffixes). 52. `Kira`, `tarā`, `kīṭo`. From `kira` (to scatter), `tara` (to cross), from these, `kīṭo` occurs. Here, jewels are scattered to adorn, thus `kirīṭaṃ` (crown). From the mention of `tara`, it becomes `itta`. They cross, they go to beauty by this, thus `tirīṭaṃ` (turban).