English
From jara- to decay with age, it is decayed, so it is jajjaro, old. From gara ghara- to sprinkle, it sprinkles, so it is gaggaro, a broken voice, and a goose's voice. From mara- to give up life, it dies, so it is mammaro, a dry leaf, and the sound of falling leaves. 153. Pīto kvaro. From pī- to satisfy, kvara is formed. It satisfies, so it is pīvaraṃ, fat. 154. Cīvarādayo. Cīvara and others are formed with the suffix -kvara. The ī of cināti is lengthened. It is gathered, so it is cīvaraṃ, a yellow robe. From sama- to calm, with vī from nadādi, it calms the heat, so it is saṃvarī, night. The ī of dhā, it holds nets, traps, etc., so it is dhīvaro, a fisherman, the ī of tāyati, one who protects oneself by any means, so it is tīvaro, a low-caste person. The ī of nayati, creatures are led here, so it is nīvaraṃ, a house, and similarly for others. 155. Kuto kriro. From ku- to sound, kriro is formed. It sounds, it cries, so it is kuraro, a bird, in the feminine, kurarī. 156. Vasāsā charo. From vasa- to dwell, asa- to throw, from these, charo is formed. They dwell here, so it is vaccharo, a year. With saṃ as a prefix, they dwell together here, so it is saṃvaccharo, a year. Apsara, a celestial maiden, is (released) in the time of a finger snap. 157. Masa and chera. From 'masa' (to touch, to handle) comes 'macchera' and 'macchara'. The clinging of craving is 'macchera'. Concealing one's own wealth is 'macchera'. 'Macchara' is the same. 158. Dhū, vāta, saro. From 'dhunāti' and 'vāti' comes 'saro'. From 'dhunāti' (to shake) comes 'dhūsaro', meaning rough and slightly yellowish. From 'vāti' (to go) comes 'vāsaro', meaning day. 159. Bhamādi and aro. From 'bhama', 'tasa', 'manda', 'kanda' and others, comes 'aro'. From 'bhamati' (to wander) comes 'bhamaro', meaning a bee. From 'tasati' (to stretch, to hold a thread) comes 'tasaro', meaning a spindle. From 'mandanti' (they delight), 'modanti' (they rejoice) in this, comes 'mandaro', meaning a mountain. From 'kandati' (to cry out, to call) comes 'kandaro', meaning a cave. This is for 'diva' (to play). From 'devanti' (they play), 'kīḷanti' (they sport) with this, comes 'devaro', meaning husband's brother. 160. For 'vada', 'bada' and 'ca'. From 'vadati' comes 'aro'. And 'vada' becomes 'bada'. From 'vadanti' (they speak) with this, comes 'badaro', meaning the jujube fruit. In the feminine, 'badarī' meaning the jujube tree. 161. For 'vada', 'jana', and 'ṭhaṅa' and 'ca'. From 'vada' and 'jana' comes 'aro'. And 'ṭhaṅa' is the ending substitution. From 'vadati' (to speak) comes 'vaṭharo', meaning foolish. And 'vaṭharaṃ', meaning thick. From 'jāyati' (to be born) comes 'jaṭharaṃ', meaning belly. 162. For 'paci', 'iṭhaṅa' and 'ca'. From 'pacati' comes 'aro'. And 'iṭhaṅa' is the ending substitution. From 'pacanti' (they cook) with this, comes 'piṭharo', meaning a pot. 163. For 'vaka', 'araṇa'. From 'vaka' and 'kuka' (to take, to seize) comes 'araṇa'. From 'vaketi' (it takes), 'ādadāti' (it seizes) with this, comes 'vākarā', meaning a snare for animals. 164. Siṅgi, aṅga, aga, majja, kala, ala, and āro. 'Siṅgi' is a nominal root. 'Aṅga' means going. 'Aga' means crooked going. 'Majja' means purification. 'Kala' means counting. 'Ala' means binding. From these comes 'āro'. Like a horn in the sense of piercing, 'siṅga' is the name for the horn of defilement, called the state of a cultured person. It makes a horn, or is applied, or makes it arise among the passionate. Through grammatical processes like vowel elision, 'siṅgāro' is formed. 'Siṅgāro' means making the horn of defilement. It is called charm or adornment. it is. It goes to destruction, thus aṅgāra is a burnt log. They go into it, thus agāra is a house. By licking, it cleanses its body, makes it pure, thus majjāra is a cat. The letter 'la' becomes 'ḷa' by rule, by this, quality is measured, thus kaḷāra is tawny. It binds length, thus aḷāra is crooked and vast. 165. And 'u' for 'kama'. From 'kama' in the sense of desire, 'āra' occurs, and 'u' for 'assa'. It is desired, thus kumāra is a child. 166. Bhiṅgārādayo. Bhiṅgāra and others ending in 'āra' are irregularly formed. Bhara means to bear, bearing means holding and nourishing, for 'bhara' in the sense of holding, 'bhiṅga' is substituted. It bears, it holds water, thus bhiṅgāra is a golden vessel. Kleda, klida means to be wet, 'la' is dropped. It wets, thus kedāra is a field. (Or, where there is water, 'ke jale', there is a splitting, 'dāro vidāraṇamassa', thus kedāra is the same. By the rule of abundance, the 'la' of the seventh case is not dropped.) From 'vida' in the sense of obtaining, with 'ku' prefixed, 'āra' occurs, 'da' becomes 'ḷa', the absence of 'i' becoming 'e', and 'u' of 'ku' becoming 'o' in a compound, these are irregularly formed. It finds the earth, 'kuṃ pathaviṃ vindati', by being produced there, thus koviḷāra is a tree with double leaves. 167. 'Māra' for 'kara'. From 'karoti', 'māra' occurs. He performs ironwork, thus kammāra is a blacksmith. 168. 'Khara' for 'pusa' and 'sara'. 'Khara' occurs for 'pusa' and 'sara'. It is nourished by water, thus pokkhara is a lotus. It changes, goes to alteration, thus sakkharā is a sugar-cane product. 169. 'Kīra' for 'sara', 'vasa', 'kala', and 'uṭa' for 'vassa'. From these, 'kīra' occurs, and 'uṭa' for 'vassa'. It is moved, thus sarīra is a body. They dwell, they make their dwelling by it, thus usīra is a fragrant root. By this, thickness etc. is measured, thus kalira is a sprout. 170. Gambhīrādayo. Gambhīra and others ending in 'īra' are irregularly formed. 'Bhuka' for 'gam', or 'la' is dropped. It goes, it proceeds by breaking the earth, thus gambhīra, gabhīra is deep. 'La' of 'kuli' becomes 'ḷa'. It spreads at the feet, thus kuḷīra is a crab. And similarly for others. 171. 'Ūra' for 'khajja', 'valla', 'masa'. From 'khajja' in the sense of rubbing, 'vala', 'valla' in the sense of covering, 'sama' in the sense of touching, 'ūra' occurs. It is rubbed, Because it goes, it is a date palm; vīmhi, a date palm tree = a kind of tree. Because it is dried, it is dried meat = dried meat. Because it is ground, it is a lentil = a kind of rice. 172. Kappūra and others. Kappūra and others ending in ūra are formed. Because it is able to produce satisfaction, it is camphor = solidified essence. Let it be of the doer, because it does evil, it is a cruel person = an evil-doer. Pasa-in oppression, because it oppresses, it is a wicked person = wicked, a condiment, and one of that name, and so are others. 173. Kaṭha and caka with oro. Kaṭha-in difficult living, caka-in deliberation, from these oro occurs. Because it lives with difficulty, it is hard = stiff. Because it deliberates, it is a cuckoo = a kind of bird. 174. Mora and others. Mora and others ending in ora are formed. Mī-in harming, the ī is dropped, because it harms, it is a peacock = a peacock. Kasa-in going, let it be, because it goes, it is a colt = a horse in its first age. Because it is honored, it is an anthill = an anthill, and so are others. 175. Ku with eraka. From ku-in sounding, eraka occurs. "Yuvaṇṇānamiyaṅuvaṅa sare" (5.136) uvaṅa, because it sounds, it is Kuvera = Vessavaṇa. 176. Bhū and sū with rika. Bhū-in being, sū-in producing, from these rika occurs. Because it is, it is abundant = abundant; in ṅī, it is wisdom = intelligence. Because it produces benefit, it is a wise person = discerning. 177. Mī, kasī, nī with ru. From mī-in harming, from sayati preceded by ka, and from nayati, ru occurs. Because it harms darkness with its rays, it is Meru = Sireru; because it lies in water, it is a kind of grass = a kind of grass. Because it leads to beauty in its dependents, it is a mountain = a mountain. 178. Sinā with eru. From sinā-in purity, eru occurs. Because it makes pure, it is Sineru = the king of mountains. 179. Bhī, ruhi with ruka. Bhī-in fearing, ru-in sounding, from these ruka occurs. Because they fear from it, it is fearful = terrifying. Because it sounds, it is a kind of deer = a deer. 180. Tama with būlo. From tama-in adorning, būlo occurs. Because it adorns the mouth, it is betel = mouth adornment. 181. Si with lakavālā. From si-in serving, lakavāla and these are transgressions. It is served by beings, hence *silā* (stone), *pāsāṇo* (rock), *selo* (mountain). It serves water, hence *sevālo* (algae), *jalatiṇaṃ* (water-grass). 182. Maṅga kama samba saba saka vasa pisa keva kala palla kaṭha paṭa kuṇḍa maṇḍā alo. Maṅga - in auspiciousness, Kama - in desire, Samba - in adornment, Saba - (this is a description of a word with a dropped part), Saka - in power, Vasa - in dwelling, Pisa - in going, Keva - in serving, Kala - in counting, Palla - in going, Kaṭha - in difficult living, Paṭa - meaning going, Kuṇḍa - in burning, Maṇḍa - in adorning. From these, 'alo' comes. Beings prosper by this, hence *maṅgalaṃ* (auspicious), *pasatthaṃ* (praised). It is desired, hence *kamalaṃ* (lotus), *paṅkajaṃ* (mud-born). It adorns well, hence *sambalaṃ* (provision), *pātheyyaṃ* (travel provisions). *Sabalaṃ* (variegated) = having diverse colors. It is able to exist, hence *sakalaṃ* (whole), *sabbaṃ* (all). He dwells, hence *vasalo* (outcaste), *suddo* (low-caste). He goes to a state of being dear, hence *pesalo* (amiable), *piyasīlo* (of dear conduct). It extends completely, hence *kevalaṃ* (entire), *sakalaṃ* (whole). Water is measured by this, hence *kalalaṃ* (mud), *apatthinnaṃ* (spread out). Water comes from this, hence *pallalaṃ* (pond), *appodako saro* (small lake). Here they go with difficulty, hence *kaṭhalaṃ* (potsherd), *kapālakhaṇḍaṃ* (piece of pot). It grows, hence *paṭalaṃ* (layer), *samūho* (collection). It burns by friction, hence *kuṇḍalaṃ* (earring), *kaṇṇābharaṇaṃ* (ear ornament). It is adorned by making a boundary, hence *maṇḍalaṃ* (circle), *samantato paricchinnaṃ* (bounded all around). 183. Musā kalo. From *musati*, 'kalo' comes. It is pounded by this, hence *musalo* (pestle), *ayoggo* (iron club).