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It grows, it is born, thus 'ruhanto' = tree, and a deer-king of that name. For 'bhadda', the initial consonant cluster is elided. He practices wholesome qualities, thus 'bhadanto' = monk. She delights in this, thus 'nandantī' = female friend, or from 'nadā' etc., and so on above. They live by this, thus 'jīvantī' = medicinal herb. It flows, thus 'savantī' = river. It makes one cry, thus 'rodantī' = medicinal herb. It protects, thus 'avantī' = a country. 77. 'Hi', 'sī', and 'muka'. From 'hi' (to go), 'sī' (to lie down), 'anto' occurs, and 'muka' also. The 'ka' is for the final part. The cold moves and proceeds in this, thus 'hemanto' = winter (season). Here, lice, flowers, etc., lie down. a parting of the hair. 78. Hara, ruha, kula, from these. From hara (taking), ruha (generating), kula (spreading), from these it comes. That which takes away one's affection is harita (green, a type of color). That which grows is rohīta (a type of fish). It spreads throughout the body, hence rohīta, with 'r' becoming 'l', lohita (blood). That which spreads its qualities is kolita (the second chief disciple), also a Maru of that name. 79. From bhara and others, 'ata'. From bhara, rañja, yaja, paca, and others, 'ata' comes. He who bears is bharata (an actor). With the suppression of the consonant, that in which they delight is rajata (silver). That which is to be worshipped is yajata (fire). He who cooks is pacata (a cook). 80. From kira and others, 'ātaka'. From kira (scattering), ala (binding), cila (clothing), and others, 'ātaka' comes. He who scatters is kirāta (a savage), with 'r' becoming 'l', kilāta (a leper). That which binds is alāta (a firebrand). He who wears is cilāta (a low caste). 81. From ama and others, 'atta'. From ama, mā, vara, kala, and others, 'atta' comes. That which continues for a period of time is amatta (a vessel). With the elision of the first vowel, māna is matta (measure, and also limit). That by which they choose is varattā (a strap). She who limits is kalatta (a wife). 82. From vā and others, 'ta'. From vā (going), tā (protecting), tana (spreading), dama (calming), a (going), si (serving), su (hearing), pū (purifying), gupa (protecting), yuja (restraining), gaha (taking), ata (continuous going), khipa (sending), and others, 'ta' comes. That which moves is vāta (wind). He who protects is tāta (father). That which spreads is tanta (threads). He who calms is danta (a tooth). That which goes is anta (end), also parts near the boundary. That which is served is seta (white). That by which they hear is sota (ear). That which flows is sota (a stream of water). That which is purified is pota (a young one). That which is protected is gottha (a cattle pen). That by which they yoke is yotta (a rope). That which is taken by those who are attached to it is gatta (body). That which continuously goes without hindrance is attā (mind, etc.). That where one throws is khetta (a field). 83. From ghara and others, 'taka'. Gara, ghara (sprinkling), si (serving) that, by causing great suffering, by great affection, by mental intention, by nourishing a person, by obtaining gain, and so on, there are 4 such words. It flows, it moistens, thus *ghata* = ghee. It is served, thus *sita* = white. Because of its difficulty, it suffers, it causes suffering, thus *dūta* = messenger. It is affectionate, it loves, thus *mitta* = friend. It thinks, thus *citta* = consciousness, and mental action. It is nourished, thus *putta* = son. They obtain joy by it, thus *vitta* = wealth. In the sense of choosing and selecting, *varaṇa* is *vatta* = holy life. 84. *Nettādayo*. Words like *netta* are formed by *parā* (suffix). *Nī* - to lead, *ettaṃ*, and *tuka* are formed by derivation. It leads, it causes to reach, thus *netta* = eye, and leader. *Kara* - to do, *assu*, *karaṇaṃ* is *kuttaṃ* = action. From *kamissa assu*, it goes, it moves, thus *kunto* = a kind of weapon. *Rama* - to play, with *su* prefix, *sussaniccaṃ* (always *su*), long vowel. Good enjoyment, or one who enjoys well, thus *sūrato* = one who enjoys pleasure. From *mihissaissu*, it moistens, it sprinkles, thus *muttaṃ* = urine. *Pāla* - to protect, the *ā* becomes short, and *ñica*. It is protected, thus *palitaṃ* = the whiteness of hair and body hair caused by old age. From *saddhādittā* (etc.), one who has that *taṃ* in *akāra* is *palito* = a man, *palitā* = a woman. From *mhissa si*, and *mihi*, *mhayanaṃ* is *sitaṃ* = a gentle smile, *mhayanaṃ* is *mihitaṃ* = the same. From *kusa* - to revile, its *īña*, it is reviled, it is reproached, thus *kusīto* = lazy. From *si* - to bind, long vowel, they bind, they bind the household by it, thus *sītā* = a furrow of a plough, and so on. 85. *Samādīhyatho*. From *sama* - to calm, *dara* - to tear, *dama* - to tame, *kilama klama* - to be weary, *sapa* - to curse, *vasa* - to dwell, with *ā* prefix, and so on, *atho* is formed. It calms, thus *samatho* = concentration. Tearing is *daratho* = pain. Taming is *damatho* = self-control. Weariness is *kilamatho* = exertion. Cursing is *sapatho* = taking an oath. They dwell in it, thus *āvasatho* = house. 86. *Upavasā vassoṭa ca*. From *vasa* preceded by *upa*, *atho* is formed, and *vassa* becomes *oṭa*. They observe by dwelling, thus *uposatho* = a special day, and the ninth great elephant family. 87. *Ramā thaka*. From *rama*, *tha* "haka" occurs, due to its ability to form a suffix 'ka', and the 'ka' from the root 'ata' is elided. They delight, they play with this, therefore 'ratha' is a chariot. 88. Words like 'Tittha'. Words like 'tittha' are formed with 'tha' as suffix. `Tara` in the sense of crossing, its 'a' becomes 'i', and so on with other forms, that by which they cross is 'tittha' = a ford, etc. `Sica` in the sense of protecting, that which protects is 'sitta' = honeycomb. `Hasa` in the sense of laughing, that by which they laugh is 'hattha' = hand, and also a constellation. That which is sung is 'gāthā' = a special kind of verse. That by which they proceed, that by which they exist is 'attha' = wealth. That which pierces, that which afflicts disease is 'tuttha' = medicine. `Yu` in the sense of mixing, it is lengthened, that which mixes is 'yūtha' = a herd of animals of the same kind. `Gupa` in the sense of protecting, it is lengthened, 'pa' is elided, that which is protected due to its repulsiveness is 'gūtha' = excrement, and similarly with others. 89. Vasa masa kusā thu. `Vasa` in the sense of dwelling, `masa` in the sense of touching, `kusa` in the sense of reviling, from these 'thu' occurs. That in which they dwell is 'vatthu' = substance, object. That which touches curds is 'matthu' = whey. That which is reviled, that which is abused by its terrifying sound is 'kotthu' = jackal. 90. Saka vasā thi. `Saka` in the sense of power, `vasa` in the sense of dwelling, from these 'thi' occurs. That by which one is able to go is 'satthi' = thigh. That which is covered, that which is clothed is 'vatthi' = the lower abdomen. 91. Vīto thika. From `Vī` or `vā` in the sense of going, 'thika' occurs. That by which they go, that by which they proceed is 'vīthi' = a street, a row. 92. Sārismā rati. From `Sāri` (causative root), 'rathi' occurs. He who drives is 'sārathi' = charioteer. 93. Tā-tā ithi. `Tā` in the sense of protecting, `ata` in the sense of continuous going, from these 'ithi' occurs. That which protects, that which guards is 'tithi' = a lunar day, a practice, etc. He who goes, he who proceeds is 'atithi' = a guest. 94. Isā thī. From `Isa` 'thī' occurs. She who desires, or she who is desired is 'itthī' = woman. 95. Ruda khuda muda mada chida sūda sapa kamā daka. From these 'daka' occurs. He who cries is 'rudda' = Umā's lord. With the short 'a' becoming 'l', 'ludda' = hunter. He who is hungry, he who cannot endure is 'khudda' = low, mean. That by which they rejoice is 'muddā' = a seal, a ring. That in which they become intoxicated is 'madda' = a country. That which is cut is 'chidda' = a hole. The 'ū' becomes short, he who receives wages from masters... He who pours out is an outcast. That which sounds is sound, an object of hearing. That which is desired is a root (a kind of root). 96. The `kunda` group. Words like `kunda`, ending in `daka`, are formed. For `kami`, let `assu` be. Because it is desired, it is `kunda`, a kind of flower. For `maṇi`, let `mana` be. Because he thinks, he is `manda`, dull. For `vuṇāti`, let `buna` be. Because it is covered, it is `bunda`, the root part. In `ninda` (blame), `na` is dropped. Because it is blamed, it is `niddā`, sleep. In `unda` (to wet), `na` is dropped. Because it wets, it is `udda`, an otter. And for `unda` with `saṃ` prefix. Because it thoroughly wets, it is `samudda`, the ocean. In `pula` (to be great, to harm, to know), `imuña` (is added). Because he harms, he is `pulinda`, a barbarian. And similarly for others. 97. `Dada` (takes) `du`. From `dada` (to give), `du` occurs. Because it gives suffering, it is `daddu`, a kind of skin disease. 98. `Khana`, `ana`, `dama`, `rama` (take) `dho`. From `khana` (to break), `ana` (to breathe), `dama` (to subdue), `rama` (to play), `dho` occurs. Because it is known by knowledge, it is `khandha`, a heap. Because one lives by this, he is `andha`, blind. Because he should be tamed, he is `dandha`, dull. Because snakes and others delight here, it is `randha`, a hole. 99. Words like `muddhā`. Words like `muddhā`, ending in `dha`, are formed. In `muda` (to rejoice), `otta` is absent. Because lice rejoice here, it is `muddhā`, the head. In `ara` (to go), because they go here, it is `addhā`, a path, and time. And `addha`, half. In `gidha` (to covet), `i` becomes `a`. Because he covets, he is `gaddha`, a vulture. In `vidha` (to pierce), `etta` is absent. Because it is pierced, it is `viddha`, pure. And similarly for others. 100. `Sīta` (takes) `dhuka`. From `seti`, `dhuka` occurs. Because they lie down by this,