English
it is `sīdhu`, a kind of liquor. 101. `Vara`, `ara`, `kara`, `tara`, `dara`, `yama`, `ajja`, `mitha`, `saka` (take) `kuno`. From `vara` (to choose/cover), `ara` (to go), `kara` (to do), `tara` (to cross), `dara` (to tear), `yama` (to restrain), `ajja` (to prepare), `mitha` (to meet), `saka` (to be able), `kuno` occurs. "The `na` of `rā` becomes `ṇa`" (rule 5-171). Because he covers, he is `varuṇa`, a sage of that name, king of devas, and a tree. Because he goes, he is `aruṇa`, the sun, and its charioteer. In the suffering of others, s... It performs the heart-work of the very good, thus compassion is kindness. He crossed over the state of childhood, thus a youth is young. From ‘‘Ṇiṇāpina’’ (5.160), by division of the yoga, ṇi-lopa occurs. It tears apart, thus harsh is cruel. It brings to an end, destroys evil, thus Yamunā is a great river. He gathers, makes a collection of wealth, thus Arjuna is a king, and a kind of tree. Mutual coming together, thus a pair is a male and female couple. He is able, thus a bird is a fowl. From the reading of Nadādi, a female bird is a sakunī. From ‘‘Tathanarānaṃṭaṭṭhaṇalā’’ (1-27) or by ṇatta, a bird is a sakuṇo, sakuṇi. 102. Aja from ino. From aja, in the sense of going, ino comes from the three roots. It goes for sale, thus ajina is a hide. 103. Vipina and others. Vipina and others ending in ina are formed. From vapa, in the sense of sowing seeds, its i becomes itta. They sow here, thus vipina is a forest. From supa, in the sense of sleeping, they sleep by means of this, thus supina is sleep, and what is seen in sleep. From tuda, in the sense of pain, its da becomes ho. It pains, afflicts beings, thus tuhina is snow. From kappa, in the sense of ability, he is able to conquer enemies, thus kappino is a king. From kama, in the sense of stepping, its a becomes utta. Fish and others enter here, thus kumina is a kind of fish-trap. From dā, in the sense of giving, they give from this, thus dina is a day, and so are others. 104. Kira from kano. From kira, kano occurs. Its na becomes ṇo. They scatter, disperse, thus kiraṇā are rays. 105. Dī, ji, i, mī take naka. From dī, in the sense of perishing, ji, in the sense of conquering, i, in the sense of going and studying, mī, in the sense of harming, from these, naka occurs. He perished, went to destruction, thus dīno is poor. He conquered the five Māras, thus Jina is the Buddha. He went, attained lordship, thus ino is a master. He is harmed, injured, thus mīno is a fish. 106. Sidhā, vī, vā take no. From si, in the sense of binding, dhā, in the sense of holding, vī, vā, in the sense of going, from these, no occurs. It binds, ties, thus seno is a hawk, senā is an army. It holds, thus dhānā are parched barley. It moves, proceeds, thus veno is a low-caste person. It moves, proceeds among beings, thus vāna is craving. 107. Ūna and others. Ūna and others ending in na are formed. From ūha, in the sense of deliberation, ha-lopa occurs. Deliberation, ūna is incomplete. From hi, in the sense of going, lengthening occurs. He went, was inferior. tamagamīti hīno=low, base. Ci-to gather, lengthening, where jewels are gathered, cīno=a country. Hanissa jagho, that which is struck, jaghanaṃ=the loins. Ṭhāssa the, that which stands, theno=a thief. Undissa odo, that which is moistened, odano=cooked rice. Cooked rice. Raṃjissa niggahītalopo, aka ca, that by which one is delighted, rajanaṃ=passion. Where one delights, rajanī=night. Padissa junuka, that which goes, pajjunno=Indra, and a cloud. Gamissa gaṅa, where birds go, gaganaṃ=the sky, and so on for others. 108. Vī patā tano. Vī in going, pata in going, from these, tano occurs. That by which one goes, vetanaṃ=wages. Where they fall, pattanaṃ=a city. 109. Ramā tanaka. Rama in playing, from this, tanaka occurs. "Gamādirānaṃ lopontassā" (5.109) malopo, where they delight, ratanaṃ=a jewel, etc., and a cubit's length. 110., Sū bhāhi nuka, Sū-to produce, bhā-to shine, from these, nuka occurs. That which is produced, sūnu=a son. That which shines, bhānu=the sun. 111. Dhāsse ca. Dhā-to hold, from this, nuka occurs, and e for dhā. That which holds, dhenu=a cow. 112. Vattā ṭāva dhamāsehyani. Vatta-to revolve, aṭa-to go, ava-to protect, dhama-to sound, asa-to throw, from these, ani occurs. That by which one revolves, vattani=a spindle. In Vī, vattanī=a path. That which is gone, aṭani=a bed-leg. That which protects beings, avani=the earth. That by which lutes, etc., are sounded, dhamani=a vein. That which is thrown for striking, asani=a thunderbolt. 113. Yuto ni. Yu-to mix, from this, ni occurs. That by which beings are mixed, yoni=the vulva, and the origin of egg-born beings, etc. (Thus the rule for tavagga suffixes). 114. Camāpa pā vapā po. Cama-to eat, apa-to obtain, pā-to protect, vapa-to sow seeds, from these, po occurs. Where they eat, campā=a city, that which is obtained, appaṃ=not much. Apāyaṃ p sin and evil are protected from. Where they sow is a field. 115. Yu, thu, kū have a long vowel. From yu-mixing, thu-praising, ku-sounding, po comes, and their vowel is long. By the power of the long vowel rule, there is no otta. Where they go together is a sacrificial post, and a palace. That which is praised is a stupa. Where they sound is a well. 116. Khipa, supa, nī, sū, pū take paka. From khipa-throwing, supa-sleeping, nī-leading, sū-producing, pū-purifying, paka comes. That which goes to destruction is quick. Where dogs sleep is a winnowing basket. From which they lead to fruit is a tree. That which generates taste is a sauce. That which is purified with pepper and cumin is a cake. 117. Sippa and others. Sippa and others ending in paka are formed irregularly. For sapa, there is assa-itta; that by which one knows is art. For vapa, there is assi; one who sows knowledge is a brahmin. For vassa, there is bo; that which flows out, that which comes out from the sorrow in the heart, is tears. For chupa-touching, with ussa, that by which one touches is a tail. For rupa-changing, with palopa and dīgha, that which changes and becomes altered is form-material and elemental. And so for others. 118. Sāsa takes apo. From sāsa-instructing, apo comes. That by which one is instructed is mustard. 119. Viṭapa and others. Viṭapa and others ending in apa are formed irregularly. For vaṭa-enclosing, there is itta; that by which one encloses is a bush. For kutha-decaying, there is ṇo for tha; that which has decayed is a corpse. For maṇḍa-adorning, that which adorns people, or that which is adorned by people, is a pavilion. And so for others. 120. Gupa takes pho. From gupa, pho comes. That which is protected is an ankle. 121. Gara, sara and others take bo. From gara, sara and others, bo comes. That by which one oppresses others is pride. That which moves and proceeds is all, complete. That which is desired and approached by people who desire fruit is... Mango = mango tree. By a son, she is loved, she is approached, thus Mother = mother. 122. Nimba and others. Nimba and others ending in `bha` are formed. For `nam`, `a` is added. It bows by the weight of its fruit, thus Neem = neem tree. For `vam`, `va` becomes `bi`, `tta` is added. It vomits, it throws up bile and others, thus Body = body. For `kus`, `a` and `mu` are added. By the satisfied, it is embraced, it is reviled, thus Kosamba = tree. For `kadat`, `a` and `mu` are added. By this, they cover doors and so on, thus Kadamba = tree. For `kuṭ`, `u` and `mu` are added. By people, it is gathered, it is maintained, thus Household = quadrupeds, field, house, wife, and servants. For `kaṇḍ`, `kuḍu` is added. By this, they cut, they measure rice grains and so on, thus Kuḍuba = measure, and so on for others. 123. Dara and `bi`. From `dara` (to tear/split), `bi` is formed. It tears, it splits cooked rice and so on, thus Ladle = spoon, in the ladle. 124. Kara, sara, sala, kala, valla, vasa, and `abho`. `Kara` - to do; `sara` - to go, harm, think; `sala` - to go; `kala` - to count; `vala/valla` - to cover/restrain; `vasa` - to dwell. From these, `abho` is formed. It does, thus Camel = camel, and forearm. It goes, it goes, thus Sarabha = a kind of deer. It goes, it goes, thus Locust = locust. It is counted, it is measured by age, thus Young Elephant = young elephant. From that and other readings, with `ḷ`, thus Parrot = parrot. It covers, it makes a covering, thus Beloved = dear one. They dwell by this, thus Bull = bull. 125. Gada and `rabho`. From `gadat` (to speak/bray), `rabho` is formed. It brays, thus Donkey = donkey. 126. Usa, rāsa, and `kabho`. `Usa` - to burn; `rāsa` - to make sound. From these, `kabho` is formed. It burns, it burns opponents, thus Bull/Chief = chief. It makes sound, it roars, thus Donkey = donkey. 127. I and `bhaka`. From `i` (to go), `bhaka` is formed. It goes, it goes, thus Elephant = elephant. 128. Gara, ava, and `bho`. `Gara/ghara` - to sprinkle/pour; `ava` - to protect. From these, `bho` is formed. It sprinkles, it sprinkles by way of coming out, thus Womb/Fetus = offspring, and inner chamber. It protects, it protects beings, thus Cloud = cloud. 129. Sobbha and others. Sobbha and others ending in `bha` are formed. For `sad`, `a` becomes `o`, `tta` is added. They sink in this, thus Pit/Pond. =a hole, a pit=a type of water reservoir. Of the one who desires, let it be; that which is desired, a kumbha=a measure of ten ambaṇa, and a ghaṭa (pot). (By what water is it filled, or a kumbha=a pot.) Of kusa, its umuka; that which calls out, a kusumbhaṃ=a great dye. A kusumbha=gold, and so on for others. 130. Usa, kusa, pada, sukha, kumo. From usa and others, kumo arises. That which burns, usumaṃ=heat. That which calls out, sukumaṃ=a flower. That which goes for worship of deities and so on, padumaṃ=a lotus. That which makes happy, sukhuma=minute. 131. Vaṭuma and others. Vaṭuma and others ending in kuma are formed irregularly. Of vaj, its final ṭa; that which is gone upon, vaṭumaṃ=a path.