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the 'ū' vowel becomes 'o' as growth. By inversion, "of roots" is understood. 435. O becomes 'ava' before a vowel. The 'o' at the end of a root, when followed by a vowel, becomes 'ava'. After the elision of the vowel, etc., as in "elision of vowel, 'mā' substitution," etc., the subsequent joining should be done as in "the latter is joined to the former." That man is good, that maiden is good, that mind is good. Here, indeed: Since the agent is expressed by the verb, not in the agent; the third case becomes the first, but considering the meaning of the gender. Even when there is unity of action, due to the plurality of agents, "when many are to be expressed, the plural" is understood, so the present tense, parassapada, first person plural 'anti', as before, with 'appa' suffix, growth, and 'ava' substitution, vowel elision, etc. Those men become, even if not used, 'bhavati', 'bhavanti'. "Even when used, in the same case" is also understood. 436. You are middle. When the word 'tumha' (you) is used or not used, being in the same case, the middle person comes from the roots. Thus, the present tense, parassapada, middle person singular 'si', the rest is the same as before. You become, you (plural) become, even if not used, 'bhavasi', 'bhavatha'. Why "in the same case"? The rice is cooked by you. In that same context: 437. We are उत्तम (first person). When the word 'amha' (we) is used or not used, being in the same case, the first person comes from the roots. Thus, the present tense, parassapada, first person singular 'mi', with 'appa' suffix, growth, and 'ava' substitution. 438. 'A' becomes long in 'hi' and 'mi'. The 'a' vowel becomes long in the 'hi' and 'mi' endings. I become, we become. 'Bhavāmi', 'bhavāma'. "Of endings, six" is also understood. 439. The latter are attanopada. Of all the eight kinds of present tense endings, whichever six endings are the latter those are called reflexive verbs, and so on, the reflexive verb forms. "From roots, reflexive verbs" is also said. 440. And in the agent. And when the agent is to be expressed, reflexive verbs come from the roots. The particle "ca" (and) is for preventing it in some cases. The rest should be understood in the same way as explained for the active voice. He becomes, they become, you become, you all become, I become, we become. Paca (to cook) in the sense of cooking. When it is a root, the end of the root is dropped. The origin of the endings is as explained. The absence of "i" and "u" vowels is a special feature here, as there is no lengthening. That Devadatta cooks rice, they cook, you cook, you all cook, I cook, we cook. He cooks rice for himself, they cook for themselves, you cook for yourself, you all cook for yourselves, I cook for myself, we cook for ourselves. Regarding the possibility of first person and others occurring together, he states a rule: 441. When all are expressed together, the later person. When the first and middle, or first and ultimate, or middle and ultimate, or all three persons are to be expressed together, the later person should be used. This is when they are expressed at the same time. If there is a possibility of "he cooks and you cook," it becomes "you all cook." Similarly, "he cooks and I cook" becomes "we cook." Also, "you cook and I cook" becomes "we cook." "He cooks, you cook, and I cook" becomes "we cook." Thus, it should be applied everywhere. Why "when expressed together"? "He cooks, and you will cook, and I cooked." Here, because the times are different, it does not become "we cooked." Gamu (to go) in the sense of going. As before, when it is a root, the end of the root is dropped. In the agent, the origin of the endings. 442. The final "m" of "gam" is optionally "cch" in all forms. The final "m" of the root "gam" optionally becomes "cch" in all inflections. By "all," it also includes the "māna" and "nta" participles and the causative suffixes. This "vā" (optionally) particle is for a regulated option. Therefore, this is: The particle "vā" indicates a constant rule, and in "māna" and "nta" participles, it indicates the agent; it indicates non-constancy elsewhere, and absence in the perfect tense. The suffix "a" These are conjugations. That man goes to the village. They go. By "kvaci dhātu" etc., after a short vowel preceded by a heavy syllable, 're' optionally occurs for the third person plural, as in 'gacchare'. You go. You (pl) go. I go. We go. In the absence of 'cchā' substitution, by "lopañcettamakāro", the 'a' suffix becomes 'e'. He causes to go. They cause to go. Vowel elision. You cause to go. You (pl) cause to go. I cause to go. We cause to go. Also in the middle voice: He goes to the village. They go. They go (optional). You go. You (pl) go. I go. We go. In phrases like "From where do you come? I come from Rājagaha," the present tense is used for the near future. "Vā" (or) is understood. 443. For Gamu, 'ghamma'. For the entire root 'Gamu', the substitution 'ghamma' optionally occurs. (He) goes, (they) go, etc. However, in the impersonal and passive voices – 444. Middle voice endings in the impersonal and passive. When the impersonal and passive are to be expressed, middle voice endings occur. And by the word 'ca', also in the medio-passive. 'Bhāva' is the act of being/happening. And it is the pure meaning of the root, like 'being' or 'cutting', unassociated with any other agent. 'Kamma' is that which is done. Even intransitive roots, with prefixes, become transitive. Therefore, in the passive, from the root 'bhū' (to be), the present middle voice third person singular is 'te'. From "Dhātūhi ṇe ṇaya" etc., "dhātūhi" (from roots) is understood – 445. 'Yo' in impersonal and passive. After all roots, the suffix 'ya' occurs in the impersonal and passive. This is only in the sphere of the middle voice. By the word 'vā' understood in the rule "aññesu ca", there is no lengthening with the 'ya' suffix. Happiness is experienced by Devadatta. Because it is not expressed by the verb, the instrumental case is used for the agent; Because the object is expressed, the accusative is not used, but the nominative here. Fortunes are experienced by you. You are experienced by Devadatta. You (pl) are experienced. I am experienced by you. We are experienced. From "Kvaci dhātu" etc., "kvaci" (sometimes) is understood – 446. Middle voice endings become active voice endings. Middle voice endings sometimes become active voice... when they fall into a state of not being given, this is not an agent. Doubling of the letter 'ya', happiness is experienced by me, or it is experienced, they are experienced. You are experienced, you all are experienced. I am experienced, we are experienced. In the absence of doubling – it is experienced, they are experienced. What is meant by "sometimes"? It is experienced. In the impersonal construction, since the state of being without a substance is singular, only the singular is used, and that too only in the third person. It is being by Devadatta, meaning, Devadatta is now existing. From the root 'pac' (to cook), when the 'y' suffix is applied in the passive voice, middle voice – With a change in order, while "of which" is current – 447. Its 'ca-varga', 'ya', 'va' letters for the final letter of the root. The 'y' suffix, in the impersonal and passive sense, becomes 'ca-varga', 'ya', or 'va' together with the final letter of the root, as appropriate. And here, the word 'vā' (or) from "or the insertion of 'i'" should be carried forward by the lion's leap rule, and that 'vā' means a restricted option. Therefore – The 'ca-varga' for 'ta-varga's, and the 'ya' for root-finals, and 'ra' for 'ya' suffixes, occur in order. When 'ca' is made due to the root-final being 'ca-varga' etc., doubling of 'ca' occurs by "doubling of the latter in position". Rice is cooked by Devadatta. Sometimes, by "some roots" etc., the 're' ending occurs for the third person plural after a short vowel preceded by a heavy syllable. They are cooked, they are cooked. You are cooked, you all are cooked. I am cooked, we are cooked. In the active voice, he cooks, they cook. You cook, you all cook. I cook, we cook. Similarly, in the reflexive passive, rice cooks itself, they cook themselves. Or it cooks, they cook, etc. From 'gam' (to go), when the 'y' suffix is applied in the passive voice, middle voice – "From roots, in that, in 'ye'" is also current. 448. Or the insertion of 'i'. From all roots, when the 'y' suffix follows in that impersonal or passive sense, the insertion of 'i' occurs, meaning the insertion of 'ī'. This word 'vā' (or) means a restricted option. The substitution of 'cch' occurs, the village is gone to by Devadatta, they are gone to. You are gone to, you all are gone to. I am gone to, we are gone to. In the absence of the 'cch' substitution – "From roots, 'yo', or" is also current. te. 449.And the prior form. This is for the other, when not mentioned below, the 'ya' suffix for the other becomes the prior form from the 'kaṭapavaggayakāralasante' and other such sounds, meaning the 'ya' after 'ma' becomes 'ma'. Gammate, gamīyate, gammante, gamīyante. Gammase, gamīyase, gammavhe, gamīyavhe. Gamme, gamīye, gammāmhe, gamīyāmhe. In the active voice: gacchīyyati, gacchīyyanti. Or gacchīyati, gacchīyanti. Gammati, gammanti. Gamīyati, gamīyanti. With the addition of 'i': gamiyyati, gamiyyanti. Similarly, ghammīyati, ghammīyanti, and so on. Present Tense Endings. 450.The fifth is tu antu, hi tha, mi ma, taṃ antaṃ, ssuvho, e āmase. The twelve such as 'tvā' are called the fifth. 451.The fifth in command, blessing, and non-past time. The fifth ending occurs in the sense of command and in the sense of blessing, in non-past time. Even with the mention of time, the repeated mention of time indicates the fifth also applies in injunctions, invitations, requests, permissions, aspirations, and in the present time, etc. Command is āṇāpana, blessing is āsīsana,