English
A specific difference that distinguishes a general thing is a manner, this is the meaning of its expression, that manner thus, that manner thus, by that manner thus, by which manner how. Thus in all ways, in another way, in the other way, in both ways, with the *thattā* suffix, by that manner, thusness. Thus how-ness, other-ness. What kind of manner, this is the meaning. e – 422. What is this thaṃ? The suffix thaṃ comes after the word kiṃima, in the sense of expressing a manner. In "Kissa ka ve cā," the letter ca causes kissa to become kā. How, what manner, how, in what manner, how, this manner is itthaṃ, this manner is itthaṃ. In this manner itthaṃ, "imassi thaṃ dāniha to dhesu cā" causes the i-vowel for imasmi, and doubling. Here, after making a noun designation for the indeclinable taddhita suffixes, which are from kkhattuṃ to ādithaṃpariyosāna, and then forming the case endings, the case endings are dropped by "sabbāsamāvuso" and so on. The suffixes like to, which are mentioned in "kvaci to pañcamyatthe" and so on, are also included here in the indeclinable taddhita. 423. Those that are not formed are accomplished by nipātana. Those words that are not formed by rule, whose rules are not specified, whether from letters, or from nouns, prefixes, and particles, or from compounds and taddhitas, are accomplished by nipātana (irregular formation). From taddhita, for example – From this, jja may be in time, from samāna and apara, jju also; The a-vowel for imasmi, and so for samāna. In this time, or on this day, ajja (today); in the same time, sajju (today); on another day, aparajju (the day after tomorrow). The suffix tana comes from particles in the sense of being. That which is today is ajjatanaṃ, that which is today is ajjatanī; that which is tomorrow is svātanaṃ. Similarly, purātanaṃ (ancient), that which was yesterday is hiyyattanaṃ, that which was yesterday is hiyyattanī, and so on. Indeclinable taddhita. From indeclinable words expressing general meaning and being, taddhita is threefold; The first is fourfold, from the meaning of many, existence, and number. Thus ends the Taddhita Chapter in Padarūpasiddhi, The Fifth. 6. Ākhyāta Chapter Bhūvādi Group Rules for Case Endings Now the ākhyāta case endings are stated, coming after verbs expressing action. Here, that which explains action is ākhyāta, a verb. It is said, "The characteristic of a verb, which indicates time, agent, and person, is ākhyātika." Here, time refers to past and so on; agent refers to object, subject, and state; persons refer to first, middle, and last; action refers to the meaning of the root, such as going and cooking; the characteristic of action is sañ. knowledge is of this, it is a characteristic of action, and it is beyond gender. And it has been said: “That which is of three times, of three persons, a word of action, of three cases; beyond gender, of dual number, that is called a verb.” They divide the meaning of the root according to time and so on, these are the inflections, such as -tyādayo. And these are of eight kinds: present, fifth, seventh, past perfect, imperfect, aorist, future, and conditional. They bear action, these are the roots, such as bhū and so on, and those ending in the suffixes of the root khād. And these are of two kinds according to their meaning: transitive and intransitive. Among these, transitive roots are those that express an action expecting an object, such as: makes a mat, goes to the village, cooks rice, and so on. Intransitive roots are those that express an action independent of an object, such as: sits, lies down, stands, and so on. And these are of seven kinds according to the difference in vikaraṇa suffixes. How? Those without vikaraṇa are bhū and so on. Those with a preceding niggahīta vikaraṇa are rudh and so on, those with a ya vikaraṇa are div and so on, those with ṇuṇā uṇā vikaraṇa are su and so on, those with nāppaṇhā vikaraṇa are kī and so on, those with oyira vikaraṇa are tan and so on, and those ending in ṇe for their own meaning are cur and so on. Among these, first, in the roots of the bhū group without vikaraṇa, from the first intransitive root bhū, the suffixes tyādayo are joined after it. Bhū is for existence. This root "bhū" is used in the sense of existence, meaning it is used in the general action of becoming. When "bhū" stands: 424. The roots are bhū and so on. The groups of words like "bhū" and so on, which express action, are called roots. Bhū is the beginning of these, they are bhūvādayo, or bhū and so on are the kinds of these, they are bhūvādayo. This 'va' in bhūvādīsu, should be known as arising from sandhi; or the kinds of bhū are roots, from the meaning of transitive and intransitive. From "kvaci dhātū" and so on, "kvaci" is understood. 425. The end of a root, if it has one vowel, is sometimes elided. The end of a root with more than one vowel is sometimes elided. The word "kvaci" (sometimes) is for preventing it in cases like "mahīyati samatho" (calmness is honored), thus due to the absence of having more than one vowel, i The elision of the root-final letter does not occur. Then, when many suffixes enjoined by the root-related rule are likely to apply, considering that "the formation of words follows the speaker's intention," when the present tense is intended: 426. Present tense: ti, anti, si, tha, mi, ma, te, ante, se, vhe, e, mhe. These twelve, beginning with ti, are called present tense suffixes. Because they refer to the present tense, they are called present tense suffixes. 427. In time. This is a heading. From now on, it applies everywhere in the enjoining of the ti-etc. inflections. 428. The present tense is in the present. When the present time is understood, the present tense inflection occurs. Here, "kāla" (time) is derived from "kriyā" (action), "karaṇa" (doing) is "kāro," and the "ra" becomes "la," hence "kālo." Therefore, When action is understood, from the enjoining of inflections; They arise from roots, thus the ti-etc. inflections are established. Here, however, time is divided into six: past, future, present, and the three conceptual times (anatti, parikappa, abhipatti). Therefore, it is specified as "in the present." "Paccuppanno" means that which has arisen dependent on that cause, that which has attained its own nature, not yet past. Even near the present, by common usage; The present tense is even in the past, when that time is intended. Having made the present tense inflection in that present, and since its position is not fixed, by the definition "suffixes come after roots and nominal stems," having made the present tense suffixes after the root, and when their non-fixity is likely, considering that "the formation of words follows the speaker's intention," when the active voice is intended: 429. Then the first six inflections are active voice. Then, of all the eight kinds of inflections, such as the present tense, which are spoken of after the taddhita suffixes, whichever are the first six forms, those, being forty-eight in number, are called active voice. Thus, the first six are called active voice. Words for the sake of another are active voice. This term is used due to its prevalence. From "from roots, ṇa, ṇaya," etc., "from roots" is in the present tense: 430. Active voice in the agent. When the agent case is to be expressed, the active voice occurs from all roots. Having made "ti" the active voice ending, to avoid its unrestricted application, the intention is – By transformation, "for active voice endings, for middle voice endings" also applies. 431. Two each of first, middle, and last persons. Of those endings, for the active voice and middle voice, two forms each, in order, are designated as first, middle, and last persons. How is that? "Ti, anti" are first persons, "si, tha" are middle persons, "mi, ma" are last persons. Even in the middle voice, "te, ante" are first persons, "se, vhe" are middle persons, "e, mhe" are last persons. Thus, it should be applied to the remaining seven endings. In this way, in the ninety-six types of verbal forms across eight endings, thirty-two each of first, middle, and last persons occur. Thus, in the present active voice, etc., two are designated as first person. 432. The first person, even when a noun is used in apposition. When a noun, which is a word indicating the agent, and is in apposition, excluding "you" and "I" words, is used or not used, the first person comes from the root. Having made it the first person, to avoid its unrestricted application, when one wishes to speak of the singularity of the agent, the performer of the action, "when one is to be spoken of, the singular number" – thus, the singular form of the first person, present active voice, is "ti". "After, suffix, root" – this is the governing rule. And from "as in the agent," "in the agent" applies everywhere in the rules for the vikaraṇa suffixes. 433. "A" after Bhū and so forth. After the group of roots beginning with "Bhū" and so forth, the suffix "a" occurs, when the endings and suffixes prescribed for the agent follow. This is mixed only in all root forms. "Of a non-conjunct ending, lengthening" also applies. 434. And in others. In suffixes other than the causative, lengthening occurs for roots ending in a non-conjunct consonant. By the inclusion of "ca" (and), lengthening also occurs for the ṇu suffix. Here, the word "vā" (or) from "of Ghaṭa and so forth, or" should be carried over, and that "vā" means a regulated option. Therefore – And of roots ending in "i" or "u", and of roots with a light penultimate vowel; Only of those ending in "i" or "u", growth happens to another, not. Even for those with young vowels, in undesirable situations, etc., growth does not occur; in the Tudādi class's vikaraṇa, it would not be in chetvādi, etc. Even for that, to avoid an undesirable situation, by the rule "growth of 'āyo' for non-young vowels,"