English
He would obstruct, they would obstruct. You would be obstructed, it would be obstructed, etc. Chidi means to divide into two. He cuts, they cut. In the passive, it is cut, they are cut. e. It is cut, they are cut. So let him cut, let them cut. Let it be cut, let them be cut. He might cut, he should cut. It might be cut. He cut, he cut, they cut. It was cut, it was cut. He will cut, they will cut. With 's' becoming 'ch' – he will cut, they will cut. Or 'checchiti'. In the passive, it will be cut, they will be cut. It will be cut, they will be cut. He would have cut. It would have been cut, etc. Bhid, in splitting, he splits, they split, etc. Yuj, in joining, he joins, they join. It is joined, they are joined. It is joined, they are joined. Let him join. Let it be joined. He might join. It might be joined. He joined, they joined. It was joined, it was joined. He will join, they will join. It will be joined, they will be joined. It will be joined, they will be joined. He would have joined. It would have been joined, it would have been joined, etc. Bhuj, in protecting and using, he protects/uses, they protect/use, etc. In the future tense, by the inclusion of 'sappaccaya' in the rule "kāho for karassa sappaccayassa", the 's' of 'bhuj' becomes 'kh', and by "ko khe cā", the final consonant of the root becomes 'k', (with) lengthening, he will eat, they will eat. You will eat, you (pl.) will eat. I will eat, we will eat. In the absence of the 'kh' substitution, he will eat, they will eat, etc. Muc, in releasing, he releases, they release. It is released, they are released. Let him release, let them release. Let it be released, let them be released. He might release, he should release, they should release. It might be released, they might be released. He released, they released. It was released. He will release, they will release. He will release, they will release. It will be released, they will be released. He would have released, it would have been released, etc. The Rudhādi group. The Divādi group Div, in playing, desiring victory, acting, shining, praising, desiring, and going. As before, the dropping of the root-final (vowel) and the appearance of the endings (occur). 510. (The suffix) 'ya' after Divādi (roots). From the root group Divādi, the suffix 'ya' occurs in the endings and suffixes prescribed for the agent (active voice). And it is said: "The taking of 'ya', the 'c' group (palatals) becoming 'y' or 'v' for the root-final (consonant), and the prior form (assimilation)." 511. And similarly in the agent (active voice). Just as in the impersonal and passive voices the substitution of the 'ya' suffix occurs, so also in the agent (active voice) the 'ya' suffix (occurs). For the root ending in `ca-group`, `ya`, or `va`, substitution and assimilation are to be made. Due to the root ending in `va`, and `ya` becoming `va`, there is reduplication. By the rule 'bo vassā', the two `va`s become two `ba`s. He/she/it plays/shines. They play/shine. You play/shine. You (pl) play/shine. I play/shine. We play/shine. In the passive voice: It is played/shined. They are played/shined. He/she/it plays/shines. They play/shine. Let him/her/it play/shine. Let them play/shine. He/she/it might play/shine. You (pl) might play/shine. He/she/it played/shined. You (pl) played/shined. He/she/it will play/shine. It will be played/shined. He/she/it would have played/shined, and so on. Root `sivu` in the sense of 'to sew'. He/she/it sews. They sew. Let him/her/it sew. He/she/it might sew. He/she/it sewed. He/she/it will sew. He/she/it would have sewed, and so on. Root `pad` in the sense of 'to go'. With the prefix `upa`, there is reduplication. By the rule "tathā kattari cā", `ya` at the end of the root becomes `ja`, and there is reduplication. He/she/it arises. They arise. It arises. They arise. They arise. In the passive voice: It is practiced/undertaken. They are practiced/undertaken. He/she/it practices/undertakes. They practice/undertake. In the impersonal voice: It arises by you. Similarly: Let him/her/it arise. He/she/it might arise. He/she/it arose. You (pl) arose. He/she/it arose. You (pl) arose. He/she/it will arise. He/she/it would have arisen, and so on. Root `budh` in the sense of 'to understand'. Due to the `ya` suffix, there is no vowel lengthening. The special feature is the `jha` substitution. He/she understands the Dhamma. They understand. It is understood. They are understood. They are understood, or. In the passive voice: The Dhamma is understood by me. They are understood. He/she/it understands. They understand. Let him/her/it understand. He/she/it might understand. He/she/it understood. You (pl) understood. He/she/it will understand. He/she/it would have understood. Root `yudh` in the sense of 'to fight'. He/she/it fights. They fight. Root `kudh` in the sense of 'to be angry'. He/she/it is angry. They are angry. Root `vidh` in the sense of 'to pierce'. He/she/it pierces/strikes. They pierce/strike, and so on. Root `nah` in the sense of 'to bind'. By the rule "ha vipariyayo" through separation of the rule, there is inversion. He/she/it binds together. They bind together, and so on. Root `man` in the sense of 'to know'. The special feature is the `ñā` substitution. He/she/it thinks/knows. They think/know, and so on. Root `dā` in the sense of 'to take'. With `saṃ` and `ā` prefixes, by the rule "kvaci dhātū", `ya` at the end of the root becomes `i`. He/she undertakes the precept. They undertake, and so on. Root `tus` in the sense of 'to be pleased'. The `ya` suffix undergoes assimilation. He/she/it is pleased. They are pleased, and so on. Thus, the root "samu" means to be calm, to be tranquil. He/she/it calms down, they calm down. The root "kupa" means to be agitated, to be angry. He/she/it is agitated, they are agitated. The root "jana" means to generate, to produce. Here, by splitting the rule "janādīnamā" in "janādīnamā timhi cā," the final vowel of the root becomes "ā." He/she/it is born, they are born. He/she/it is born (passive), they are born (passive). In the passive voice, he/she/it is generated, they are generated. Let him/her/it be born. He/she/it might be born. He/she/it was born, he/she/it was born. He/she/it will be born, he/she/it will be born. He/she/it would have been born, he/she/it would have been born, and so on. The Divādi group. The Svādi group. The root "su" means to hear. Inflection occurs as before. 512. From Svādi, ṇu, ṇā, and uṇā also (occur). From the verb group beginning with "su" and so on, these suffixes ṇu, ṇā, and uṇā occur when inflections are prescribed in the active voice. Here, by the inclusion of "ca" in "aññesu ca" (and in others), there is lengthening for the ṇu suffix. And by the continued inclusion of "vā" (or) there, there is no lengthening for the Svādi verbs with ṇu, ṇā, etc. He hears the Dhamma, (with) vowel elision etc., they hear. You hear, you (plural) hear. I hear, we hear. With the ṇā suffix, he hears, they hear. You hear, (with) shortening by "kvaci dhātū" (some roots) etc., you hear, you (plural) hear, you (plural) hear. I hear, we hear. In the passive voice with the 'ya' suffix, (with) lengthening by "kvaci dhātū" etc., it is heard, they are heard. It is heard, they are heard. (With) shortening in reduplication, it is heard, they are heard. Or it is heard, or they are heard. Let him hear, let them hear. Hear (you singular), hear (you plural). Let me hear, let us hear. Let him hear, let them hear. Hear (you singular), hear (you singular), hear (you plural). Let me hear, let us hear. Let him hear, let them hear. Hear (you singular), hear (you plural). Let me hear, let us hear. In the passive, let it be heard, let them be heard. Let it be heard, let them be heard. He might hear, he might hear, they might hear. You might hear, you (plural) might hear. I might hear, we might hear. You (plural) might hear, they might hear. You (plural) might hear, you (plural) might hear. I might hear, we might hear. It might be heard, it might be heard. He heard, he heard, they heard, they heard. You heard, you (plural) heard. I heard, I heard, we heard, we heard. You (plural) heard, you (plural) heard. Elision of ṇā suffix, lengthening, doubling of 's', insertion of 's', he heard, they heard, they heard (again). You heard, you (plural) heard. I heard, we heard, or we heard, you (plural) heard. It was heard, it was heard. (With) vowel elision etc., he will hear, they will hear. He will hear You will hear, you will hear. I will hear, we will hear. He/she/it will hear (medial), they will hear (medial). You will hear (medial), you will hear (medial). I will hear (medial), we will hear (medial). Loss of the ṇā-suffix, strengthening, he/she/it will hear, they will hear. You will hear, you will hear. I will hear, we will hear. He/she/it will hear (medial). He/she/it will be heard (medial), he/she/it will be heard. He/she/it would hear. He/she/it would be heard, etc. The root 'hi' in the sense of going/sending, with 'pa' as a prefix and the ṇā-suffix, he/she/it sends, or he/she/it sends, they send. Let him/her/it send, let them send. He/she/it should send. He/she/it sent, he/she/it sent a messenger. He/she/it will send. He/she/it would send, etc. The root 'vu' in the sense of covering/restraining, he/she/it covers, they cover, etc. The root 'mi' in the sense of throwing/casting, by the rule "in some roots" etc., the ṇ becomes n, he/she/it throws, they throw, etc. The root 'apa' in the sense of reaching/obtaining, with 'pa' as a prefix, by the rule "lengthening" due to vowel elision, there is lengthening, and the uṇā-suffix, he/she/it reaches prosperity, they reach. You reach, you reach. I reach, we reach. In the passive, he/she/it is reached, they are reached. Likewise, let him/her/it reach. Let him/her/it be reached. He/she/it should reach, he/she/it should reach. He/she/it should be reached. He/she/it reached, they reached.