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Due to the connection with 'ka', there is no increase (vuddhi). "iyaṅ and uvaṅ for vowels" (rule for vowel changes). Khipa (to throw), one who throws is khipa. That by which one eats is bhujo (arm). Yudha (to fight), that by which one fights is āyudha (weapon). 45. Dādhātvi From the root Dā, 'i' often occurs in the sense of action or agent. Dā (to give), one who takes is ādi. Thus upādi. Dhā (to hold), that which holds water is udadhi (ocean). "For udaka, udādeso in a compound" (rule for udaka). That in which water is held is jaladhi. That in which hairs are held is vāladhi (tail). That which is joined or joins is sandhi. That which is held is dhi (mind). That which is arranged or arranges or is an arrangement is vidhi (method). That which holds the mind well or evenly is samādhi (concentration). 46. Vamādīhya+thu From Vama and others, 'athu' occurs in the sense of action or agent. Vama (to vomit), vomiting or that which is vomited is vamathu. Vepa (to tremble), trembling is vepathu. 47. Kvi Kvi occurs often for verbs in the sense of action or agent. The 'ka' is for the purpose of connecting to the root. 159. Kvissa The 'kvi' after a verb is dropped. That which comes into being is sambhū. Thus that which becomes manifest is vibhū, that which overcomes is abhibhū, that which is self-existent is sayambhū. Similarly, dhu (to shake), that which shakes well is sandhu. That which shines forth is vibhā. That which shines forth is pabhā. That in which they gather and speak is sabhā (assembly). "In kvi, the final consonant is dropped" (rule for dropping the final consonant). That which goes by the arm is bhujago (snake). Thus urago (snake). That which goes quickly is turaṅgo (horse). That which goes through the sky is khago (bird). That which goes in the sky is vihago (bird), from the reading "tadaminādipāṭhā" (etc.), vihādeso (change to vihā). That which does not go is nago (mountain). Thus ago (mountain). "nago or not for living beings" (rule for optional prohibition of 'ṭādesa' in a 'nañ' compound). Jana (to be born), that which is born from action is kammajo. This is an amādi compound. Kammajo vipāko (result of action), kammajā paṭisandhi (rebirth from action), kammajaṃ rūpaṃ (form from action). Thus cittajaṃ (mind-born), utujaṃ (season-born), āhārajaṃ (food-born). Attajo (self-born) is a son. Vārijo (water-born) is that which is born in water. Thus thalajo (land-born). Paṅkajaṃ (mud-born). Jalajaṃ (water-born). Aṇḍajaṃ (egg-born). A lotus, in a compound with a preceding word, by the rule of "manādīhi" etc., the ending "si" is replaced, and the case ending is dropped. Born twice is a twice-born (brahmin), by the rule of "tadaminā" etc., the "khattuṃ" is dropped. Born later is a younger brother. That which knows well is perception. That which knows thoroughly is wisdom. Thus, that which is established is a foundation. Jhā = in thinking, that which covets another's property is covetousness. Having established a desire for welfare, that which meditates is an upajjhā. He himself is an upajjhāyo, the "yo" is for emphasis. Where one meditates properly is twilight. Kvidanta words do not abandon the meaning of the root, they convey the meaning of the gender. 48. Ano The suffix "ano" occurs in the sense of action and agent. Nanda = in prosperity, in the sense of action - that which is delighted in is delight. In the sense of object - that which was delighted in, that which is delighted in, that which will be delighted in, or that which is to be delighted in, is a delightful forest. That which is difficult to penetrate, or that which is to be penetrated, is a thicket, by the rule of "tathanarā" etc., the "na" becomes "ṇa". That which is grasped, the "na" of "niggahīta" (is retained). That which is to be walked is walking. That which is to be is being. That which is to be offered is offering. That which is to be hindered is hindering or weeping. That which is to be eaten is eating or food. That which is to be awakened is awakening, by the rule "padādīnaṃ kvacī" there is "yuka". Or awakening. That which is heard or is to be heard is hearing. That which reaches is reaching, by the rule "sakāpānaṃ kuka+kū" through the division of the rule, there is the insertion of "ku" and "nā", and the "na" becomes "ṇa". That which is to be protected is protection, etc. In the sense of agent - that which removes dust is water that removes dust. That which knows thoroughly is consciousness. Ghā = in taking smell, that which smells is the nose. Jhā = in thinking, that which meditates is meditation. That by which one acts is a cause, (the vowel is) long. That by which things are explained is grammar. That by which one fills is filling. That by which one gives is giving. That by which one measures is a measure. That by which one speaks is speech. That by which one removes or is removed is removal. Sūda = in pouring, that by which one pours or is poured is a cook. That by which one hears or is heard is hearing. That by which one cuts or is cut is cutting. Thus, leading. That by which one purifies or is purified is wind. That which comes together is a recluse or coming together. Similarly, that by which one develops or is developed is development. Thus, cooking. …for cooking, etc. “From ana and saṇa, ḷo comes” so ḷo, āḷāhanaṃ (a place for cooking). In the sense of ‘location’: It stands, it is, so a place. Thus a bed, or a seat. It is located here, so a location. In the sense of ‘recipient’ and ‘source’: That to which it is given well is a recipient. That from which one takes away is a source. Due to the abundance of meanings, ‘ano’ also applies to movement, etc., and to virtue, good qualities, and dhamma. One who moves with virtue is a mover. Thus a burner, an angry one, an enraged one. Maṇḍa = to adorn. One who adorns with virtue is an adorner. Thus an embellisher. “Elsewhere too” is a prohibition of ‘o’. 49. Itthiya + ma + ṇa + kti + ka + yaka + yā ca In the feminine gender, in the sense of action and agent, ‘a’ and other suffixes, and ‘ano’ are abundant. A - jara = in the sense of decay. It decays, or decay is old age. “Itthiya + ma + tvā” gives the ‘ā’ suffix. It is analyzed, so analysis. One proceeds by this, so a path. Thus completion, misfortune. It is grasped, so grasping. Ikkha + cakkha = to see. One looks closely, so equanimity. “For yuvaṇṇa, ‘e’ is lost” so ‘e’ vowel. Thinking is thought. Sikkha = in the sense of acquiring knowledge. Learning, or that which is learned, is learning. Thus alms. Wishing is wish. “Gamayami” etc., gives the ‘cchaṅ’ substitute. Puccha = to ask. Asking is question. Midha + medha = to meet. An unread root. Meeting is intelligence. Thus gudha = to envelop. Enveloping is a lizard. Enduring is endurance. Thus investigation, disgust, thirst, daughter. Striving is striving. Ṇa - the suffix ‘ṇa’ gives ‘kārā’. “In the case of ‘a’, when ‘ṇa’ is a suffix” it becomes ‘ā’, and similarly above. Carrying is a necklace of pearls. Crossing is a star. Holding is a stream. Moving is a spoke. In any way a word is used, the meaning is determined by convention. Kti - coming into being is being. “Not for them” etc., no lengthening. Hearing is hearing. Leading, or that by which one leads, is policy. One thinks, so thought. “For gamādi, the final consonant is lost” being a gamādi word, ‘na’ is lost. Going, or that which is to be gone, is destiny. Striking is a blow. They delight by it, or delight, is joy. Stretching is a string. Controlling is destiny. Bhu Anointing is enjoyment. Joining is fitting, another's form. Thus, entering is entering, thus, attainment. Accomplishment. To worship = in worship of gods, association, giving; worship is wishing, "of yaja, of yassa, ṭiyī" is the substitute ṭi, "from pucchādi" is its ṭha, and the first letters of the other form. Instruction is teaching, "of sāsa, sisa or" is sisa, "of the immediately following ta, ṭha" is the substitute ṭha. Breaking is that which breaks, or a wall. To serve = in service, serving is devotion. To spread = in spreading, that which spreads is a thread, the 'na' becomes a nasalization, etc. They hide in it, thus a cave, the elision of 'o'. It hurts, thus pain. They rejoice by it, thus joy, which is delight. To know = in knowledge, knowing, or that by which they know, is knowledge, the 'da' becomes 'ja' and the preceding vowel. Worship is sacrifice, the substitute ṭi. They lie in it, thus a bed, doubling. To go = in going, coming together, or that in which they come together, is an assembly. With 'pa' prefixed, going forth is renunciation. In "tavagga, varaṇā" etc., by the division of the rule "cavagga, bayañā", the 'va' becomes 'ba' and is doubled. In 'ū', service is attendance. Waking is vigilance. In the sense of causing, from the root of the action to be done, causing to do is a cause, the 'e' is prohibited and 'na' becomes 'ṇa'. Thus, causing to carry is carrying. To experience = in experience, experience, or that which causes to feel, is sensation. To salute = in salutation and praise, saluting is salutation. Attending is attendance. To think = in thinking, that which thinks is thought. That which is taught is teaching. That which is developed is development. 50. Jāhāhi ni Jā = in the sense of loss of age, hā = in the sense of giving up, from these, 'ni' occurs in the feminine. Aging = ripeness of age is old age. Giving up is loss. 51. Karā ririyo From 'kara', 'ririyo' occurs in the feminine. Due to the anubandha 'ra', with the elision of 'a', doing is action. "Kriyā" - in "tuṃtāye" etc., by the division of the rule "kriyāyaṃ", the 'a' is elided in 'riyara', the 'ri' becomes an anubandha to 'ka'. 52. I+ki+tī in the sense of the root itself These occur when the root itself is meant. The root 'vaca' itself is 'vaci'. Similarly 'yudhi'. Due to the notification of the vikaraṇa "of karoti, kho", the 'la' in "kattari lo" o, cooks. The sixth case compound is formed with the word kāra, by striking a and ka. 53.