English
`vuccate`, `vuccante`. `vuccati`, `vuccanti` or so forth. Similarly, `vacatu`, `vuccatu`. `vaceyya`, `vucceyya`. `avacā`, `avaccā`, `avacū`, `avaccū`. `avaca`, `avaco`, `avacuttha`. `avaca`, `avacaṃ`, `avacamhā`. `avacuttha` etc. 479. For `vaca`, in the Aorist, `a` becomes `o`. For this root `vaca`, the `a` attains `o` in the Aorist tense ending. `avoci`, `avocuṃ`. `avoco`, `avocuttha`. `avociṃ`, `avocumha`, with `u` insertion. `avoca`, with shortening, `avocu` etc. `avuccittha`. In the future tense, by taking the `sa` suffix, `ss` becomes `kh`. While "for a consonant-ending root" is current, "for `k` before `kh` and `c`" causes the root-final consonant to become `k`. `vakkhati`, `vakkhanti`. `vakkhasi`, `vakkhatha`. `vakkhāmi`, `vakkhāma` etc. The root `vasa` means 'to dwell'. `vasati`, `vasanti`. In the passive, as stated, and with the prior form, `vussati`, `vussanti` etc. `vasatu`. `vaseyya`. `avasi`, `vasi`. In the future tense, `ss` becomes `ch`, and the root-final consonant becomes `c`. `vacchati`, `vacchanti`. `vacchasi`, `vaccha`. Then. He remains, we remain. He will remain, they will remain. He remained, they remained. Similarly, ruda in weeping and shedding tears, he weeps, he cries. He will weep, etc. Kusa in reviling, with a before, doubling and shortening of the second consonant, and increase of the a vowel. He reviles. Let him revile. He should revile. “Antalopo” (deletion of the final) is current, and “vā” (or) by frog-leap. 480. From Kusa, dī becomes cchi. From the root kusa, the ī ending becomes cchi, and the final of the root is deleted. He reviled me, or he reviled. He will revile. He reviled, etc. Vaha in reaching, he carries, they carry. In the passive voice, with the middle voice ending, and after the ya suffix – “Ye” (ya) is current. 481. Ha becomes lo optionally. The letter ha undergoes a change when the ya suffix follows, and the ya suffix optionally becomes la. This word “vā” (or) is for a fixed option, therefore in “gayhatī” (is taken) etc., there is no change to la, this change to la is only for the ya that is the cause, as stated in “vacavasa” etc. It is carried, it is borne, they are carried. Let him carry, let it be carried. He should carry, it should be carried. He carried, it was carried, it was carried. He will carry, it will be carried. He carried, it was carried, etc. Jara in loss of youth. 482. Jara and mara optionally become jīra, jīyya, mīyya. The roots jara and mara optionally take the forms jīra, jīyya, and mīyya, with deletion of vowels, etc. He ages, they age. He becomes old, they become old. Sometimes, as stated in “kvacā” etc., one ya is sometimes deleted. He ages, they age. In the passive, it is aged, they are aged. It is aged, they are aged. Let him age, let it age. He should age, it should age. He aged, he aged, he aged. He will age, it will age. He aged, he aged. Mara in giving up life, the form mīyya, he dies, they die. Or he dies, they die. He dies, they die, etc. Disa in seeing. 483. Disa optionally becomes passa, dissa, dakkhā. The root disa optionally takes the forms passa, dissa, and dakkha. This word “vā” (or) is for a fixed option, therefore the form dissa is only in the passive voice and in all tenses. He sees, they see. He will see, they will see. In the passive voice, the 'y' of 'kamma' is dropped, it is seen, they are seen. It is seen, they are seen. It is seen, it will be seen. Let him see, let him see, let it be seen. He should see, he should see, it should be seen. In the aorist, by the rule "kvaci dhātū" etc., the 'i' of the root becomes 'a', he saw, he saw. In the passive, it was seen. Likewise, he saw, he saw, they saw, they saw. You saw, you saw, you saw, you saw. I saw, I saw, we saw, we saw. He saw, he saw, they saw, they saw. In the passive, they were seen. He saw, they saw. He will see, they will see. By the division of the rule "bhavissantimhi ssassa cā", the 's' is dropped, and 'i' is added, he will see, they will see. If the 's' is not dropped, he will see, they will see. He would have seen, he would have seen, etc. Sada, in the sense of spreading, going, and ceasing. "Everywhere" is understood, and "sometimes" by the frog-leap method. 484. Sada becomes sīda. The root 'sada' takes the substitute 'sīda' everywhere, in all inflections and suffixes, sometimes. The rest is to be understood. He sits, they sit. In the impersonal, it is sat, here, by the rule of "sometimes", the substitute 'sīda' does not occur. Let him sit. He should sit. He sat. He will sit. He would have sat, etc. Yaja, in the sense of worshipping deities, joining, doing, giving. He sacrifices, they sacrifice. In the passive, "yamhi" is understood. 485. The initial 'y' of yaja becomes 'i'. The initial 'y' of the root 'yaja' becomes 'i' when a 'ya' suffix follows, and the vowel is dropped. The Buddha is worshipped by me. Likewise, let him sacrifice, let it be worshipped. He should sacrifice, it should be worshipped. He sacrificed, it was worshipped. He will sacrifice, it will be worshipped. He would have sacrificed, it would have been worshipped, etc. Vada, in the sense of clear speech, the origin of 'tya' etc., and the suffix 'a'. "Or" is understood. 486. Vada becomes vajja. The entire root 'vada' optionally takes the substitute 'vajja' in all inflections. Since it is in the context of inflections, "in all" is implicitly understood here. "Or" is understood. 487. And the 'a' becomes 'etta' and is optionally dropped. The suffix 'a' that follows 'bhū' etc., becomes 'etta', and is optionally dropped. The rule for the operation of the vikaraṇa. Here, by context, the letter 'a' refers to the 'a' suffix. The 'a' suffix comes after the 'bhū' group and the 'juhoti' group; It undergoes elision, no other, by specific rule. The 'a' of the 'a' suffix, elision of the vowel, 'vajjeti', 'vadeti', 'vadati', at the end – 488. Sometimes there are lengthening, shortening, substitution, elision, and augmentation of roots, endings, and suffixes. Here, in the section on roots, in finite verbs and participles, in usages where specific rules are not prescribed, sometimes lengthening, shortening, substitution, elision, and augmentation occur for roots, for endings like 'tyādi', and for suffixes prescribed for roots, in accordance with the words of the Conqueror. Therein – Shortening of 'a' in 'nāmhi' and 'kiyādi', and in other roots before a conjunct; Or shortening of 'ā' and 'ū' in endings, and of the final 'mhā' and 'ssā'. 'ccha' becomes 'ñcha' or 'ssa' after 'gam', 'gā' in the aorist of 'gam'; Or 'uca' augmentation in 'tthamhesu', lengthening of roots before 'yam'. 'eyy', 'eyyā', 'seyyā', 'metta' and 'vā', 'ssessetta' are obtained; 'okārā' and 'attamitta' and 'ātthā' obtain 'vā' in 'tthathe'. Similarly, 'brūti' and 'antīnaṃ', 'au' or 'ha' for the root; In the perfect tense ending, lengthening of the non-reduplicated part. The final 'a' of a conjunct here, and the beginning of an ending or suffix; Undergoes elision always after 'ekāra' and 'okāra'. Elision of the 'a' of 'anti' after 'ekāra', 'vajjenti', 'vadenti', 'vadanti'. 'Vajjesi', 'vadesi', 'vadasi', 'vajjetha', 'vadetha', 'vadatha'. 'Vajjemi', 'vajjāmi', 'vademi', 'vadāmi', 'vajjema', 'vadema', 'vajjāma', 'vadāma'. In the passive, 'vajjīyati', 'vajjīyanti'. 'Vajjati', 'vajjanti'. Or 'vadīyati'. 'Vajjetu', 'vadetu', 'vadatu'. 'Vajje', 'vajjeyya', 'vade', 'vadeyya', 'vajjeyyuṃ', 'vadeyyuṃ'. 'Vajjeyyāsi', 'vajjesi', 'vadeyyāsi'. 'Avadi', 'vadi', 'vadiṃsu'. 'Vadissati', 'vadissanti'. 'Avadissa' etc. In 'kamu' (to step), when the 'a' suffix is applied, by "sometimes doubling of single initial vowels", there is doubling, and the 'ka' class becomes the 'ca' class. The term 'abbhāsaggahaṇa' (reduplication) and 'antaggahaṇa' (final part) and 'vāggahaṇa' (optional) are in effect. 489. And the 'niggahīta'. And the 'niggahīta' is optionally augmented at the end of the reduplication. By specific rule. "Thoya" is a sound, "vā" is a sound; by that, this is for *kama* and so on. He walks about, they walk about, etc. He walks, they walk, etc. *Cala* in the sense of shaking, he trembles, he moves. *Cala* in the sense of splitting, it splits/shines brightly. *Jhe* in the sense of thinking; in the *a*-suffix, and also referring to "o, sare, e," and by the rule "te āvāyā" through division of the rule, even when not caused, the *e* becomes *āya*. He meditates, they meditate, etc. A special rule. The class of *bhū* and so on, without lengthening. *Tuda* in the sense of hurting; the *a*-suffix arises from *tyādi*. By the word "vā" (or) continued in "and in others," the non-lengthening of *tuda* and so on is a special feature. He hurts, they hurt. You hurt, you (pl.) hurt. I hurt, we hurt. In the passive voice, by "its *c*-class" and so on, the *y*-suffix with *d* becomes *j* and is doubled. He is hurt, they are hurt. He is hurt, they are hurt, or they are hurt. Likewise, let him hurt, let them hurt. He should hurt, he might hurt, they might hurt. He hurt, they hurt. You hurt, you (pl.) hurt. I hurt, we hurt. You were hurt, he was hurt. He will hurt. He would hurt, etc. *Visa* in the sense of entering, with *pa* prefix. He enters the village, they enter. You enter, you (pl.) enter. I enter, we enter. In the passive, he is entered, they are entered. He is entered, they are entered. Or he is entered. Likewise, let him enter, let them enter. He might enter. He entered, he entered, he entered the earth. And by "some roots" and so on, in the aorist, *visa* becomes *vekkha*. They entered, they entered. In the passive, you were entered, you were entered, he was entered, he was entered. He will enter, they will enter. He will be entered, he will be entered. He would enter. He would be entered, etc. *Nuda* in the sense of expelling, he expels, they expel. *Disa* in the sense of pointing out, he points out, they point out. *Likha* in the sense of writing, he writes, they write.