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Of silis, its lissa; that which clings, silesupaṃ=phlegm. Of kam, its kuṅkādesa; that which is desired, kuṅkamaṃ=saffron, and so on for others. 132. Gudhā, umo. From gudha, to encircle, umo arises. That which encircles, godhumo=a type of grain. 133. Paṭha, carā, amimā. From paṭhati and carati, ama and ima arise respectively. That which is recited, pronounced with excellence, paṭhamaṃ=excellent. That which goes to a lower state, carimaṃ=last. 134. Hidhūhi, maka. From hi (to go) and dhū (to tremble), maka arises. That which moves, himaṃ=snow. That which shakes, dhūmo=smoke. 135. Bhīto, rīsano ca. From bhī (to fear), rīsano and maka arise. With the elision of the internal vowel, that from which one fears, bhīsano=frightening. Bhīmo=the same. 136. Khī, su, vī, yā, gā, hi, sā, lū, khu, hu, mara, dhara, ghara, jamāma, samā, mo. Khī-to waste away. Su-to hear, vī-to weave, yā-to reach, gā-to sound, hi-to go, sā-to thin out, to end, lū-to cut, khu-to sound, hu-to offer, mara-to die, dhara-to hold, kara-to do, ghara-to sprinkle, jama-to eat, ama, gama-to go, sama-to compare, from these roots, mo arises. That which is free from trouble, khemo=safe. That which hears, somo=the moon. That by which one weaves, vemo=a weaver's tool. That which goes, yāmo= The sixth part of the day, or the eighth. Where they sing, that is a village = a dwelling place. It moves, it proceeds, that is gold = gold. It makes beauty thin, that is dark = black. It is cut, that is hair = body hair. It is praised for its excellence, that is linen = flax. Offering, or it is offered, that is an oblation = offering. They die by it, that is a fatal spot = that by striking which one does not live. It holds oneself, making one not fall into states of woe and the suffering of the cycle of rebirth, that is Dhamma = the teaching, etc. Doing, or it is done, that is action = resulting in happiness or suffering, etc. Sweat flows by it, that is heat = summer heat. It eats what should not be eaten, that is a wretch = ignoble, and one who acts without consideration. It moves with love towards children, that is mother = mother. They calm by it, that is proper = pleasant conduct. 137. Asmādayo. Words like asma are formed as given, the absence of other forms is by rule. Asa-in throwing, it throws, that is a stone = stone. Bhasa-in reducing to ashes, it reduces to ashes, it scatters, that is ash = ashes. Usa-in burning, it burns, it consumes, that is heat = element of heat. Visa-in entering, they enter into it, that is a house = house. Bhī-in fear, 'ma' is omitted, they fear from it, that is terrible = terrifying. For 'asati', 'dhaṅa' (suffix), it is abandoned by people, that is ignoble = base. For 'karoti', 'assa' (suffix) becomes 'utta', it does, that is a tortoise = tortoise. And similarly for others. 138. Nīto mi. From 'nayati', 'mi' comes. It leads, that is a felloe = rim of a wheel. 139. Ūmi bhūminimi rasmi. These words ending in 'mi' are formed as given. Ūha-in thinking, 'ha' is dropped, they think, they ponder by it, that is a wave = wave. Bhū-in being, absence of 'otta', they are in it, that is earth = earth. Ni-in causing to reach, absence of 'etta', it leads to a good destination, it causes to reach, that is a king = king. Rasa-in tasting, absence of other forms, beings taste by it, that is a rope = rope. (Thus ends the section on suffixes beginning with 'pa'). 140. Māchāhi yo. From Mā-in measuring, Chā-in covering, from these, 'yo' comes. It measures, it compares its own faults with another's excellent qualities, that is illusion = characterized by concealing one's own faults. It cuts, it severs doubt, that is shade is a reflection. 141. Of the born, and the born. From what is born, and what is born of the born, she who causes to be born is a wife. 142. From the heart, etc. From the heart, etc., are formed words. From 'hara' and 'daṅa', that which carries is the heart = mind, the mind-element and mind-consciousness-element, and their support; from 'tana' and 'issaaka', that which extends love to oneself is a son. From 'sara' and 'tissa suri', that which goes is the sun. From 'hara' and 'tissa mmiṅa', that which brings happiness is a mansion = a palace with a flat roof. From 'kasa' in the sense of going, from 'kasa' and 'alaka', and 'i', that which grows is a sprout = a young leaf, and so on for others. 143. From khī, si, si, nī, sī, su, vī, ku, sū, comes raka. From 'khī' in the sense of wasting, 'si' in the sense of serving, 'si' in the sense of binding, 'nī' in the sense of leading, 'sī' in the sense of lying, 'su' in the sense of hearing, 'vī' or 'vā' in the sense of going, 'ku' in the sense of sounding, 'sū' in the sense of producing, comes 'raka'. That which wastes by milking is milk. That which is served by flowers, etc., is the head. That which binds the body is a vein = a body-binder. That which is led by others is water. That which lies is a plough. That which flows, giving undesirable results, is liquor. That which hears excellent songs, etc., is a god. That which attains an excellent state is a hero. That which makes a sound is food. That which produces heroism in those afflicted by fear, the first-born, is a hero = the sun, and a brave person. 144. From hi, ci, du, mi, comes naṃ, and it is long. From 'hi' in the sense of going, 'ci' in the sense of accumulating, 'du' in the sense of going, 'mi' in the sense of throwing, comes 'raka', and the final vowel is lengthened. That which moves is a pearl = a pearl from a palm tree, etc. That which is accumulated is a bark garment. That which is gone with difficulty is far = not near. That into which one is thrown is the ocean. 145. From dhā, tā, comes namī, and it is ī. From 'dhā' in the sense of holding, 'tā' in the sense of protecting, comes 'raka', and 'ī' is substituted for the final vowel. That which holds is a wise person = one with fortitude. That which protects water is a bank = a shore. 146. From bhadra, etc. From 'bhadra', etc., words ending in 'raka' are formed. 'Bhadra' in the sense of auspiciousness, 'da' is dropped and there is no assimilation, that which is served is auspiciousness = welfare. From 'bhī' in the sense of fear, from the group of 'nadi', etc., 'vī', that by which they are feared is a drum. 'Cita' in the sense of accumulating. "etane", "vipubbo", "vicintita" thus "vicitra" (varied) = of many kinds. "yā" (to go, to reach) "ra" (suffix), "tuña" (suffix) going is "yātrā" (journey) = vehicle. "Gupa" (to protect) "u" becomes "o", "pa" becomes "ta" and that which is protected is "gotra" (lineage) = family, etc. "bhasa" (to reduce to ashes) "ra" (suffix), "tuña" (suffix) it consumes (eats) water thus "bhastā" (bellows) = blacksmith's bellows. "Usa" (to burn) "sa" (elided) struck by sorrow, it burns thus "uro" (chest) = part of the body, and so on for others. 147. "Manda", "aṅka", "sasa", "asa", "matha", "cata" from these comes "uro". "Manda" (in dullness). "Aṅka" (in marking). "Sasa" (in going, harming, breathing). "Asa" (in throwing). "Matha" (in churning, stirring). "Cata" (in begging). From these, "uro" comes. It became dull, being ugly, thus "mandurā" (stable) = horse stable. It is marked, thus "aṅkuro" (sprout) = seed-sprout. He harms, thus "sasuro" (father-in-law) = father of husband/wife. He was thrown, thus "asuro" (demon) = titan. It is churned by enemies, thus "mathurā" (Mathura) = city. He is begged, thus "caturo" (clever) = skillful. 148. "Vidhura" and so on. "Vidhura" and others ending in "ura" are formed. "Vidha" (in piercing) "e" is absent it pierces (harms) thus "vidhuro" (separated) = opposed. "Unda" (in wetting) it wets, thus "unduro" (rat) = mouse. "Maṃka" (in adorning) "ṃ" is elided one adorns oneself with it thus "makuro" (mirror) = mirror, chariot, crab, and fish. "Kuka", "vaka" (in taking) "ka" is doubled. It takes (eats) bones and so on thus "kukkuro" (dog) = dog. "Maṅga" (in auspiciousness) it went auspiciously thus "maṅguro" (mangur fish) = a kind of fish, and so on for others. 149. "Tima", "ruha", "rudha", "badha", "mada", "manda", "vaja", "aja", "ruca", "kasa" from these comes "kiro". "Tima" (in wetting). "Ruha" (in producing). "Rudha" (in obstructing). "Badha" (in hindering). "Mada" (in intoxication). "Manda" (in rejoicing, praising, dullness). "Vaja", "aja" (in going). "Ruca" (in shining). "Kasa" (in going). From these, "kiro" comes. It wets, thus "timiraṃ" (darkness) = darkness, and water. It grows (proceeds), thus "ruhiraṃ" (blood) = blood. It obstructs life, thus "rudhiraṃ" (blood) = the same. He is hindered, thus "badhiro" (deaf) = one with impaired hearing. People get intoxicated by it, thus "madirā" (liquor) = alcohol. They rejoice in it, thus "mandiraṃ" (mansion) = house. It goes, thus "vajiraṃ" (diamond) = thunderbolt. They go, they proceed, here is worn out, the courtyard, the house, the open space. It pleases, so it is pleasing, agreeable. It is done with difficulty, it is gone with difficulty, so it is difficult, a hardship. 150. Thirādayo. Thira and others are formed with the suffix -a. From ṭhā- to stand, to cease, the ṭh becomes th, it stands, it continues, so it is firm, long-lasting. From isa siṃsa- to wish, the niggahīta is dropped, it is wished for, so it is cool, a particular season. From ada khāda- to eat, the ā becomes short, it is eaten by creatures, so it is khadira, a tooth-stick, and similarly for others. 151. Dada garehi durabharā. From dada- to give, gara ghara- to sprinkle, from these, durabharā are formed respectively. It gives to the insides, so it is dadduro, a frog. It sprinkles, so it is gabbharaṃ, a cave. 152. Cara dara jara gara marehi te. From the roots cara and others, these carādayo are formed respectively. From cara- to move, to eat, where they move, so it is caccaraṃ, a crossroads, and a courtyard. From dara- to tear, it is torn, so it is daddaraṃ, a musical instrument, and a drum.