English
The 'as' root optionally becomes 'bhū' in non-sarvadhātuka. He will be, they will be. He was, they were. Why "optionally"? They were. 'Brū' in the sense of speaking, the origin of 'tyādi', and the dropping of the 'a' suffix. "Sometimes" is understood. 502. 'Ī' from 'brū' in 'ti'. From the 'brū' root, the 'ī' augment sometimes occurs in the 'ti' ending, with वृद्धि (vuddhi) and अव (ava) substitutions, and vowel dropping etc. He speaks, he speaks. By the 'vā' (optionally) word understood from the rule "and in others", there is no vuddhi for the 'brū' root before consonants. In the plural, by "jhalānamiyuvā sare vā", the 'ū' vowel of U-substitution for vowels, they say. By "sometimes from the root" etc., a or u substitutions for ti and anti of brū, and āha-substitution for brū. He said, they said. You say, you (pl) say. I say, we say. He says, they say. You say, you (pl) say. I say, we say. Let him say, let them say. Say!, you (pl) say! I say, we say. Let him say, let them say. He might say, he might say, they might say. You might say, you (pl) might say. I might say, we might say. He might say, they might say. He said, they said. In the perfect tense, by "āha-bhūvā for brū and bhū in the perfect tense", āha-substitution for the root brū, vowel elision etc. In a dream, he indeed said, therefore the ancients said, or they said, etc. In the aorist, he said, he said, they said. He will say. He would have said, etc. Hana (means) in harming and going. Sometimes a-suffix elision for ti. He harms, he harms, they harm. You harm, you (pl) harm. I harm, we harm. In the passive voice, ñ-substitution and doubling by "tassa cavagga" etc. He is harmed, they are harmed, they are harmed. He is harmed, they are harmed. Let him harm, let them harm. He might harm. "Hanassa" is understood. 503. Or Vadha everywhere. For the root Hana, the substitution Vadha occurs optionally in all inflections and suffixes. This word "vā" (or) is for a fixed option. He harms. He is harmed. Let him harm. Let him be harmed. He might harm. He harmed, they harmed. He harmed, they harmed. He will harm, he will harm. In the future tense, I will strike back, I will strike back. He would have harmed, he would have harmed, etc. The method of the Hū-group. Hu (means) in giving, eating, and offering oblations. The origin of ti etc., and the a-suffix. Doubling by "sometimes doubling of single vowels at the beginning of words". The reduplication by "the former is the reduplication". "Abbhāse" is understood. 504. J for Ha. J occurs for Ha when it is in the reduplication. A-suffix elision and lengthening by "and the elision of ma". He offers. In the absence of elision, and when "jhalānaṃ, sare" is understood – 505. And Ya and Va. Ya and Va substitutions occur for i and u vowels of the Jhal-group when a vowel follows. Va for the non-final u. He offers, he offers, they offer, they offer. You sacrifice, you sacrifice, you sacrifice, you sacrifice. I sacrifice, I sacrifice, we sacrifice, we sacrifice. In the passive voice, by rule, lengthened: it is sacrificed, they are sacrificed. It is sacrificed, they are sacrificed. Likewise, let him sacrifice, let them sacrifice, or let them sacrifice. He might sacrifice, he should sacrifice, they should sacrifice. He sacrificed, they sacrificed. He sacrificed, they sacrificed. The fire was offered. He will sacrifice, they will sacrifice. He will sacrifice, they will sacrifice, or. He would sacrifice, they would sacrifice, and so on. Hā, in the sense of abandoning. As before, doubling, substitution, and elision of the 'a' suffix. "In the reduplicative syllable" applies. 506. Shortening. The vowel in the reduplicative syllable becomes short. He abandons, they abandon. You abandon, you abandon. I abandon, we abandon. In the passive voice, by rule, the end of the root becomes 'ī'. It is abandoned, they are abandoned, they are abandoned. It is abandoned, they are abandoned. Likewise, let him abandon, let them abandon. He might abandon, he should abandon, they should abandon. It might be abandoned, it should be abandoned. He abandoned, they abandoned, they abandoned. He abandoned, they abandoned, they abandoned, they abandoned. In the passive voice, it was abandoned, it was abandoned. He will abandon, they will abandon. It will be abandoned, they will be abandoned. He would abandon, they would abandon, and so on. Dā, in the sense of giving. 'tyādi' occurs, doubling, shortening, elision of the 'a' suffix. He gives, they give. You give, you give. I give, we give. When not doubled, by frog-leap, "or" applies. 507. For the root Dā, 'dajja'. For the entire root Dā, 'dajja' is substituted, or; this 'or' word is for a fixed option; the 'a' suffix is elided. He gives, they give. You give, you give. I give, we give. If 'dajja' is not substituted, by rule, the 'a' suffix becomes 'e'. He gives, they give. You give, you give. "Or" applies. 508. For the end of Dā, 'aṃ' before 'mi' and 'ma'. For the end of the root Dā, 'aṃ' is substituted, or, before 'mi' and 'ma' suffixes; the niggahīta becomes a class nasal. I give, we give. I give, we give. In the passive voice, by rule, 'ī' is substituted. It is given, they are given. It is given, they are given. It is given, they are given. It is given, they are given, or, and so on. Let him give, let them give. Give, give. I give, we give. Giving, giving. You give, you give. May I give, may we give. Let him give, let them give, etc. Let him give, let them give. Give, give. I give, we give. In action, it is given, they are given. Let it be given, let them be given. In the seventh (mood), he might give, he might give, they might give. You might give, you might give. I might give, we might give. You might give, they might give. You might give, you might give. I might give, we might give. He might give, he might give. "Sometimes a root," etc., and the 'a' of 'eyya', he might give, they might give, they might give. You might give, you might give. I might give, and the 'am' substitution for 'eyyāmi', I might give, we might give. Without doubling, he might give, they might give. You might give, you might give. It might be given, it might be given. In the past (hiyattani), he gave, they gave. You gave, you gave. I gave, we gave. You gave, we gave. In action, it was given. In the recent past (ajjatani), he gave, they gave, they gave. He gave, they gave. He gave, they gave. You gave, you gave, you gave. I gave, we gave, we gave. The giver of gifts from before. In action, it was given, it was given. In the future, the 'i' increment, vowel elision, etc., he will give, they will give. He will give, they will give. Shortening, he will give, they will give. You will give, you will give. I will give, we will give. He will give. It will be given, it will be given. In the conditional (kālātipatti), he would have given, he would have given, he would have given, he would have given, he would have given, they would have given. It would have been given, it would have been given, etc. 'Dhā' in the sense of 'to hold', as before, the formation of cases, doubling and shortening, and the elision of the 'a' suffix, "the first and third for the second and fourth" (rule), the 'dha' becomes 'da', he holds, they hold. When 'api' precedes it, by "growth in these" etc., the elision of 'a', by "sometimes a root" etc., the 'dha' becomes 'ha', and shortening, he closes the door, they close. Without doubling, he places a treasure, they place. In action, it is held, it is held, it is closed, it is closed. Similarly, let him hold, let him close, let him place, let them place. He might hold, he might hold, he might close, he might close, he might place, he might place. You hold, you close. to cover. He will cover, he will conceal, he will wrap around. Having covered, having concealed, etc. The class of juhoti, etc. The avuddhikā and tudādi, And the hūvādi, and the other; The juhoti, etc., thus four, Are known as the bhūvādi here. The Bhūvādi class. The Rudhādi class. Rudha means to obstruct. As before, when the root designation, etc., is made, the ending arises. "A" is understood. 509. From Rudhādi, and with a preceding niggahīta. This is a four-footed rule. From the root class beginning with rudha, etc., The suffix "a" occurs In the agentive case and with suffixes. And a niggahīta comes as an augment, Preceding it. And that niggahīta, Being naturally assimilated to the vowel, Comes after the root vowel. By the word "ca", The suffixes i, ī, e, o also occur, And the niggahīta becomes a vagganta. Here, due to being a saṃyoganta, There is no vuddhi. Because its augment is taken by its own designation. He obstructs the path, they obstruct. You obstruct, you (pl.) obstruct. I obstruct, we obstruct. He obstructs, they obstruct, etc. But with suffixes like ikāra, etc., It can also be rundhiti, rundhīti, rundheti, rundhotīti. In the passive voice, With "ni" as a prefix, For the suffix "ya", When the final consonant of the root becomes "jha" By "tassa cavagga", etc., And then doubled by "vagge ghosā", etc., The path is obstructed by him, they are obstructed. In the parassapada, It is obstructed, they are obstructed. You are obstructed, you (pl.) are obstructed. I am obstructed, we are obstructed. Let him obstruct, let them obstruct. Obstruct!, obstruct! (pl.). Let me obstruct, let us obstruct. Let him obstruct, let them obstruct. May you obstruct, may you (pl.) obstruct. May I obstruct, may we obstruct. Let it be obstructed, let them be obstructed. Let it be obstructed, let them be obstructed. He should obstruct, he should obstruct, they should obstruct. You should obstruct, they should obstruct. It should be obstructed, it should be obstructed, etc. He obstructed, they obstructed. He obstructed, it was obstructed. It was obstructed, they were obstructed. He will obstruct, they will obstruct. It will be obstructed, they will be obstructed. It will be obstructed, they will be obstructed.