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should be understood as an application of the root 'u' preceded by 'pa'. It is also appropriate to say it is an application of the root 'vad' preceded by 'pa', with the dropping of 'd'. Vaṅka: in crookedness. He is crooked. Crookedness. Indeed, the word 'vaṅka' has the same meaning as 'vakka', and the word 'vakka' has the same meaning as 'vaṅka'. Thus, the Pāli phrase is seen: "Having resorted to the tree, he releases fire; O crooked-limbed ones, flee in all directions, for fear has arisen from the refuge." However, this word 'vakka', having reached the Sanskrit language, becomes a compound letter with 'k' and 'r'. But its root form has not been stated by the ancients, therefore a verb form is not seen. But for this word 'vaṅka', "vaṅka crookedness..." "Ille" is said to be a verbal root state, and "vaṅkatī" is a verb. But in Pāli, the verb "vaṅkatī" is not seen, nor is the noun "vaṅka" denoting a state. However, "vāccaliṅga" (denoting a thing) is seen in many places. There, even if the verb "vaṅkatī" is not present in Pāli, it should be taken, like the verb "nāthatī". But the existence or non-existence of the noun "vaṅka" denoting a state should be repeatedly examined in Pāli and other texts. Some here might say, "If there is no noun 'vaṅka' denoting a state, how is there a compound in 'a magnificent jewel with eight bends'?" Here, "aṭṭhavaṅkaṃ" means "bent in eight places," not "that which has eight bends." Indeed, the word "vaṅka" denotes a thing, not a state, this should be understood. Vaṅka, vakka, and kuṭila, jimha, and rimha, anuju; These words like vaṅka, are nouns denoting things, and are of three genders. Or else, this word "vaṅka," in phrases like "vaṅkaghastā" (swallowed the hook), refers to a fish-hook and a mountain pass, and then it is masculine. Indeed, in phrases like "These people lie swallowed by the hook," "Just as a fish [swallows] a hook, a vaṅka covered with meat," "Like a fish swallowed by the hook," it refers to a fish-hook. Here it might be said, "Indeed, sir, in 'just as a fish [swallows] a hook, a vaṅka covered with meat,' the word 'vaṅka' is an adjective, a qualifying word, by which the hook is qualified, so the meaning understood is 'a bent hook'?" That is not so. Even if the word 'vaṅka' is not stated, the bent nature of a hook is evident, so there is no need for a qualifying word. This phrase "baḷisaṃ vaṅkaṃ" (a hook, a vaṅka), is a synonymous expression, like phrases such as "an elephant, a nāga," "a lotus, a paduma," "an elephant, a kuñjara, a nāga." Therefore, the meaning "bent" should not be taken for the word "vaṅka." Or else, just as in "just as a female elephant follows a forest nāga, a danti," even though the words "nāga" and "danti" are synonymous with each other, the meaning "having beautiful tusks" is explained for "danti," similarly, " Even though "hook" and "bent" are synonyms for each other, the meaning of "bent" should be stated as "crooked." For then the meaning becomes like a fully bloomed Sāla tree, and the discourse attains charm. But the words "bent hook" should not be desired to be in apposition as a quality and qualified, just as in "the Buddha, the Blessed One, dwells in Verañjā" and so on, the apposition of "the Buddha, the Blessed One" is not desired. Indeed, in such places, apposition is not approved by the ancients. "Where such a teacher, An unequalled person in the world; The Tathāgata, attained to power, The Fully Enlightened One, completely extinguished," And in passages like "The Buddha, the Buddha, purifying all realms to the point of purity," it is approved. Here, indeed, "such," "unequalled person," "Tathāgata," "attained to power," "Fully Enlightened One," and "completely extinguished" are in apposition with the word "teacher." Similarly, in "Buddhaṃ buddhaṃ," the latter of the two words is in apposition with the former. Thus, in "just as a fish (takes) a hook, bent, covered with meat," the word "bent" is a subsequent designation for the hook, not an adjective. Thus, the word "bent" refers to the hook. But in passages like "Let us go to Kaṅka mountain. The Vaṅkata mountain is far away," it refers to a specific mountain. And here, where "Vaṅkapabbato" should be said, for ease of pronunciation, according to the rules of etymology, an unindicated "ta" suffix was inserted in the middle, and it was said as "Vaṅkatapabbato." Or, "vaṅka" itself is "vaṅkatā," just as "deva" (god) is "devatā" (divinity). And just as "disā" (direction) is "disatā," so by means of the "tā" suffix, it is said "Vaṅkatapabbato" (Vaṅkatā and that mountain), and this should be understood with a short vowel in the middle. Or, because it has a bent shape, it is "vaṅkata" – the "ta" suffix in the sense of possession, just as "pabbata" (mountain) because it has joints. Thus, it is "vaṅkato" and it is a mountain, hence "Vaṅkatapabbato." "Vaṅkapabbat "o" is a designation, but for the completion of the foot-letters, it should be understood that "the crooked mountain is far away" is said. Loka means seeing. He sees. The world. Other forms like "light" should also be taken. But when it reaches the Curādi group, its forms become "he sees, he makes see, he looks, he makes look," and so on. Loka means three worlds: the world of formations, the world of beings, and the world of space. There, "one world, all beings subsist on food" refers to formations as the world of formations. Beings themselves are the world of beings. Space, designated as the cosmos, is the world of space, which is also called the "world of containers." Among these, formations decay, therefore it is "loka." This was said by the Blessed One: "It decays, it crumbles, O bhikkhu, therefore it is called the world." Here, merit and demerit and their results are seen, thus the world of beings. The space called the cosmos is seen in various forms, thus the world of space. Since the word "loka" is also seen in the sense of a collection, therefore it is designated as a collection, thus "loka." This meaning of "collection" should also be taken. Or else, "loka" means three worlds: the world of defilements, the world of existence, and the world of faculties. Their nature and manifoldness we will explain in the Curādi group. Externally, however, poets have only said: "Loka is indeed in the world and among people." Siloka in the sense of collection. Collection is gathering. He collects, a collection, I will recite a verse. A collection of words regulated by letters and words is a siloka. It is called a poem, for poets say: "A siloka is glorious in a poem." Deka, dheka in the sense of sound and effort. Sound is a cry, effort is exertion. He sounds. He exerts. Reka, saki in the sense of doubt. He doubts. He doubts, my mind is doubtful about that. Doubt. Aki in the sense of marking. He marks, a mark, marked. Maki in the sense of adorning. Adorning is decoration, he adorns. Kata in the sense of fickleness. Fickleness is being unsteady, like dexterity. He caws, a crow, a female crow. Here, "kāka, dhaṅka, vāyasa, bali, bhoji, ariṭṭha" are names for a crow. Kuka, vaka, ā... in giving. It barks, it howls, a bark, a howl. Here, 'koko' is a wild dog. 'Vako' is a small forest leopard, some say it's a tiger. 'Vaka' is in seeing and in warding off. 'Ditti' is splendor, it shines. 'Kakivaki sakka tika ṭika seka' are verbs of motion. It moves, it moves crookedly, it is able, it is unable, it moves around, it moves away, moving around for destruction. Even the mere moving away of a cat. It moves, it moves, 'ṭīkā' explains. Here, 'ṭīkā' means that by which something is known, by which its meaning is explained through commentary. These verbs, from 'idha' to 'seka', are said by grammarians to be 'attanobhāsā' (verbs for oneself). In their view, these are only for forms like "te ante, taṃ antaṃ" (those ends, that end), but in the scriptures, there is no such rule. 'Hikka' is for indistinct sound. An indistinct sound is a sound whose meaning is not clear, a meaningless sound. It hiccups, it hiccups. This is called 'ubhayatobhāsā' (verbs for both). This indeed corresponds with the scriptures. For verbs that are 'parassattanobhāsā' (verbs for others), forms like "bhavati, bhavate, bādhate, bādhatī" (he is, he is, he hinders, he hinders) are mostly seen in two ways in the teachings. These are verb forms ending in 'ka'. Verbs ending in 'kha'. 'Khā' is for declaring, and 'khyā' too. Declaring is telling or teaching. It declares, it declares well. When preceded by 'ā', due to dissimilarity, the letter 'khā' is doubled, and the long 'ā' becomes short due to being preceded by a conjunct, thus 'akkhāti'. The best of men declared. I will declare to you, lady. The Dhamma is well-declared. It is declared. Here, the 'ka' is dropped. The Dhamma is well-proclaimed by the Blessed One. It is well-declared. It is declared. The Tathāgatas are declarers. They are well-versed in all phenomena. Declaration, reflection. That which declares or tells an action is 'ākhyāta' (a verb). Some, however, prefer the words "svākhāto", "svākkhyāto", and "svākhyāto". The latter ones are stated by taking the method from Sanskrit, the former according to the derivation of the existing form. Therefore, the words shown are more preferable. Here, the meaning of the word 'saṅkhā' is derived – the word 'saṅkhā' is 'ñ' It is seen in knowledge, designation, parts, and counting. For instance, in phrases like "one attends to by calculation," it is seen in knowledge. In phrases like "perceptions and calculations of mental proliferation arise," it is seen in parts. In phrases like "the calculation, the designation, of those various phenomena," it is seen in designation. In phrases like "it is not easy to count," it is seen in counting. Here, this is said: "It is seen in knowledge, designation, parts, and counting; The word 'saṅkhā' should be explained, in the teaching of the Lamp of Dhamma." Khi means 'to decay'. That which is of a decaying nature decays.