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He is caused to be killed. He is made to be killed. In the past tense: He killed. He killed. They killed. They killed. In the passive: He was killed. He was killed. They were killed. They were killed. In the future tense: 655. To strike, to kill. From 'han', for the 'ssa' after it, 'je' and 'khā' substitutions occur, optionally. By Mahāvutti, the root's final letter takes the following form. He strikes, he will strike, they strike, you strike, you (pl.) strike, I strike, I will strike, we strike, we will strike. In the 'khā' substitution, by Mahāvutti, the root's final letter becomes a class-final consonant. He strikes back, he will strike back, they strike back, you strike back, I strike back, we strike back, we will strike back. Hara - in carrying. He carries, they carry. In the passive - it is carried, they are carried. In the causative - he causes to carry, he causes to carry. In 'ṇāpi', no lengthening. He causes to carry, he causes to carry. In the passive - it is caused to be carried, it is caused to be carried. In forms beginning with ā, ī – 656. In forms beginning with ā, ī, 'hara' (becomes) 'ā'. In forms beginning with ā and ī, the 'ra' of 'hara' becomes 'ā', optionally. So, he carried, he carried. In forms beginning with ī - he carried, he conquered me, he carried me, he brought himself near, he brought the seat, he dwelt in the teaching, the supreme man dwelt, he explained the Dhamma, he carried, he carried, they dwelt, they brought, or they dwelt. "Let them not bring roots and fruits from there for me" - a Pāli text. They carried, they carried, they carried, they carried, they carried. You carried, you carried. You (pl.) carried, you (pl.) carried. I carried, I carried. I dwelt in the teaching, delighted. We carried, we carried. In the second person plural, 'ssa' becomes 'ttha'. So, you (pl.) carried, you (pl.) carried. In forms beginning with 'ssati' – 657. For 'hara', 'āhaṅa' (occurs) with 'ssa'. In endings containing 'ssa', with 'ssa', the 'ra' of 'hara' and 'kara' becomes 'āhaṅa', optionally. In the future tense - he will carry, and he will carry the basket. Or he will carry, he will carry, they will carry, they will carry, they will carry. You will carry, O monk, you will dwell happily. You (pl.) will carry, I will carry, we will carry, we will carry. By Mahāvutti, the final letter of the root 'hara' is also dropped. "Whoever in this Dhamma and Discipline, being diligent, will dwell..." .185], having put forward, we will laugh [Therīgāthā 121], I will fetch water [Jātaka 2.22.1931] is the Pāli. Ssādimhi-ahāhā, I brought, they brought, we brought. Āpubba in the sense of 'to wish for', he wishes, they wish, he wishes back, they wish back. 658.From Ādi, when a vowel follows. The first sound-form, a single vowel, after a vowel that is the beginning, becomes two forms. By this, in the reduplication of verb-stems preceded by a vowel, āsīsa and sīsa are the two forms. 659.Deletion of the initial consonant. In reduplication, the deletion of one non-initial consonant occurs. Thus, in the form sīsa mentioned before, the 's' is deleted. Āsīsīsati, āsīsīsanti, and so on. Similarly, in the Sutta 'parokkhāyañcā' (and in the sense of the remote past), by the word 'ca', when reduplication is made of verb-stems like kama, by 'loponādibyañjanassā' (deletion of the non-initial consonant), the non-initial consonant in the first part of the form is deleted. By 'kavaggahānaṃ cavaggajā' (k-class letters become c-class letters), the remaining k-class letter becomes a c-class letter. By 'niggahītañcā' (and niggahīta), the insertion of niggahīta occurs. Caṅkamati, caṅkamanti, caṅkamatu, caṅkamantu, caṅkameyya, caṅkameyyuṃ, and so on. Kuca-to contract, caṅkocati, caṅkocanti. Cala-to move, cañcalati, cañcalanti. By Mahāvutti, when niggahīta becomes the following letter: Jara-to decay, jajjarati, jajjaranti. Daḷa-to shine, daddallati, daddallanti. Muha-to be bewildered, momuhati, momuhanti. By Mahāvutti, 'u' becomes 'o'. Similarly, Ru-to sound, roruvati, roruvanti. Lupa-to be greedy, loluppati, loluppanti, and so on. Reduplication of a word is for emphasizing the meaning of the word, such as intensity. In the case of variety, however, repetition, confusion, and so on, there is no deletion of the non-initial consonant in reduplication. Every village is delightful. Similarly, sometimes even in emphasizing intensity: every form, every suffering, every self, god of gods, sage of sages, king of kings, Brahmā of Brahmās, best of the best, foremost of the foremost, eldest of the eldest, noblest of the noblest, most praised of the most praised, most exalted of the most exalted, most excellent of the most excellent, lowest of the lowest, weakest of the weakest, powerless weak, very great, and so on. The Bhūvādi group is finished. Rudhādi Group Now the Rudhādi group is declared. The word 'in the agent' (kattari) continues, and by the rule of 'bahulādhikāra' (abundance), it indicates that the vikaraṇas are fixed in the agent, and optionally occur in the impersonal and passive voices. Therefore, the occurrence of vikaraṇas in the impersonal and passive voices, and in causative forms, should be understood. Chida, bhida, bhuja, muca, yuja, rica, rudha, lipa, vida, sica, subha. 660. And 'ma' for Rudhādi verbs. When the 'lo' suffix occurs in the agent with Rudhādi verbs, a niggahīta comes after the vowel at the end of the root of these Rudhādi verbs. The 'ma' anubandha is for indicating the end of the root. The 'a' is for pronunciation. By the word 'ca', it includes the suffixes 'i', 'ī', 'e', 'o' with rudha, subha, and so on. The niggahīta becomes a vagganta. Rundhati. Chida - in dividing into two, chindati, chindanti. In the passive, 'kyo'. By 'tavaggavaraṇānaṃ ye cavaggabayañā', the final consonant of the root becomes a cavagga. By 'vaggalasehi te', the 'ya' becomes a pubbarūpa. Chijjati, chijjanti. By 'Garupubbā rassā re ntentīnaṃ', 'nte' and 'ntīnaṃ' of the four become 're'. Chindate, chijjate, chijjante, chijjare. By this, the niggahīta comes. Chindīyati, chindīyanti, chindīyate, chindīyante. In the causative: chedeti, chedayati, chedāpeti, chedāpayati, chindeti, chindayati, chindāpeti, chindāpayati. In the 'ī' initial: acchindi, chindi, acchinduṃ, chinduṃ, acchindiṃsu, chindiṃsu. By Mahāvutti, the final consonant of the root becomes 'ccha' and the preceding consonant is doubled. Acchecchi taṇhaṃ, vivattayi saṃyojanaṃ. The reading "acchejjī" is also seen in the Divādi group. Acchecchuṃ vata bho rukkhaṃ. In the passive: acchijji, chijji, acchindiyi, chindiyi. In the causative: chedesi, kaṇṇanāsañca chedayi, chindesi, chindayi. In the 'ssa' initial: By 'labhavasachidagamabhidarudānaṃ cchaṅa', with 'ssa'. "ha" at the end of the root becomes "cch": he will cut, he will cut, they will cut, they will cut, you will cut, you (pl) will cut, I will cut, we will cut, we will cut. In the aorist with "s" prefix: he cut, he cut, they cut, they cut. "Bhida" means to split, to tear apart: he splits, they split. In the passive voice: it is split, they are split, they are split, it is split, they are split. In the causative voice: a monk causes monks to split [Mahāva. 107], he causes to split, he causes to split, he causes to split, he causes to split, he causes to split, he causes to split, he causes to split. In the passive voice (of causative): it is caused to split, it is caused to split. In the aorist: he split, he split, they split, they split, they split, they split. In the passive voice (aorist): it was split, it was split, it was split, it was split. In the causative voice (aorist): he caused to split, he caused to split, he caused to split, he caused to split, he caused to split, he caused to split. In the future tense with "ss": according to "labhavasa..." etc., with "ss", "d" becomes "cch": he will split, he will split, they will split, they will split, you will split, you (pl) will split, I will split, we will split, we will split, the Pāli text: "I will split that for you with wisdom" [Sutta Nipāta 445]. In the aorist with "s" prefix: he split, he split, etc. "Bhuja" means to protect, to use/enjoy: he enjoys, they enjoy. In the passive voice: it is enjoyed, they are enjoyed. In the causative voice: he causes to enjoy, he causes to enjoy, he causes to enjoy, he causes to enjoy. In the passive voice (of causative): it is caused to be enjoyed, it is caused to be enjoyed. In the future tense with "ss": according to "vacabhujamucavisānaṃ kkhaṅa", with "ss", the end of the root becomes "kkh", and there is initial vowel lengthening: he will eat, he will eat, they will eat, you will eat, you (pl) will eat, I will eat, we will eat, we will eat. In the aorist with "s" prefix: he ate, he ate, they ate, they ate, etc. "Muca" means to release: he releases, they release, they release. In the passive voice: it is released, they are released, it is released, they are released. In the causative voice: he causes to release, he causes to release. In the aorist: he released, he released, they released, they released. In the causative voice (aorist): he caused to release, he caused to release, he caused to release, he caused to release, they caused to release, they caused to release, they caused to release, they caused to release, they caused to release, they caused to release, they caused to release, they caused to release. In the future tense, etc. In this, with him indeed, he will be released, he will be freed, they will be released from Mara's bonds. You will not escape me, ascetic. You (pl) will be released, I will be released, we will be released, we will be freed. In the past: was not released, was released, did not release, released, they were not released, they were released, they did not release, they released. Yuja - in joining: he applies himself to the Buddha's teaching, meaning, he strives, they apply themselves,