English
He/she/it was reached. He/she/it will reach. He/she/it will be reached. He/she/it would reach. He/she/it would be reached, etc. The root 'saka' in the sense of ability, with reduplication, he/she/it is able, they are able. In the impersonal construction, by the rule "and the prior form," there is the prior form, it is possible by you, or it is possible, let him/her/it be able. He/she/it should be able. By the rule "in some roots" etc., the 'k' of 'sak' becomes 'kh' in the aorist and similar forms, he/she/it was able, he/she/it was able, they were able, they were able. He/she/it will be able, they will be able. He/she/it would be able, they would be able, etc. The Svādi class. The Kiyādi class. The root 'kī' in the sense of exchanging goods, with 'vi' as a prefix and reduplication, the formation of inflections is as before. 513. From the Kiyādi class, 'nā'. From the root class beginning with 'kī', the nā-suffix occurs in the active voice. Because 'nā' follows, there is no strengthening, by the rule "in some roots" etc., the roots of the Kiyādi class have shortening when 'nā' is present, and the 'n' of the nā-suffix from 'kī' becomes 'ṇ'. He/she/it sells goods, they sell. He/she/it is sold, they are sold. Let him/her/it sell, let them sell. Let him/her/it be sold, let them be sold. He/she/it should sell, he/she/it should sell. He/she/it should be sold, they should be sold. He/she/it sold, he/she/it sold. He/she/it was sold, he/she/it was sold. He/she/it will sell, they will sell. He/she/it would be sold. they will be sold. He did not sell, they did not sell. He will sell, they will sell, and so on. Ji to conquer, he conquers defilements, they conquer. He is conquered, they are conquered. Thus, may he conquer. May he be conquered. He should conquer. He should be conquered. He conquered, he conquered, they conquered, they conquered. He conquered, they conquered. You conquered. You were conquered, he was conquered. He will conquer, they will conquer. He will conquer, they will conquer. He will be conquered, they will be conquered. He did not conquer. He was not conquered, and so on. Similarly, ci to accumulate, he accumulates, they accumulate, and so on. Ñā in the sense of knowing, with the nā suffix. "Vā" (or) is understood. 514. For Ñā, jā, jaṃ, nā. For the root Ñā, the substitutes jā, jaṃ, nā occur, optionally. Jā as a substitute in the nā-form, jaṃ in the ñā-form, The nā-form in the ti-form, thus here; To establish a fixed optionality, The word "vā" (or) is followed. He knows the Dhamma, or understands it, they know. In the passive, it is known, they are known. With the insertion of the i-vowel, the preceding vowel is dropped, By "kvaci dhātu" and so on, e-vowel, and doubling, It is known, they are known. May he know, may they know, shortening. Know, know (you singular), know (you plural). I know, we know. Knowing (masculine), knowing (neuter). May you know. May it be known, may they be known. 515. For Eyya, after Ñā, iyā, ñā, optionally. For the ending Eyya, after the root Ñā, the substitutes iyā, ñā occur, optionally, with vowel dropping and so on. He should know. In the ñā substitute, for ñā, the jaṃ substitute. "From Ñā," and "vā" (or) are also understood. 516. For Nā, deletion and yakāra. For the root Ñā, for the following nā suffix, deletion occurs, optionally, and yakāra (y-sound), this word "vā" (or) is for establishing a fixed optionality. Therefore— In the ñā-form, nā is always deleted, Optionally in the aorist and so on; Elsewhere, this does not occur, From nā, in the ti-form, yakāra. The niggahīta becomes a class-ending consonant, He should know, he should know, they should know. You should know (singular), you should know (plural). I should know, we should know, or we should know. You (plural) know. It should be known, they should be known. He knew well, he knew, they knew. With nā deletion, he knew, they knew. You knew. You were known. It was known, they were known. He will know, they will know. He will know, he will know. will know. Will be known, will be known. Will be understood, will be understood. By “in some roots” and so on, it will be understood, they will be understood. You knew. You knew. You were known, you were known, and so on. Mā to measure, by “in some roots” and so on, the ‘i’ of mānta, he measures, they measure. In the passive, it is measured, they are measured, and so on. Lū to cut, shortening in the nominative, he cuts, they cut. It is cut, they are cut, and so on. Dhū to shake, he shakes, they shake. It is shaken, they are shaken, and so on. Gaha to take, when ‘nā’ is present – 517. Ppa and ṇhā from Gaha and so on. From the root Gaha and so on, the suffixes ppa and ṇhā occur in the active. This word ‘ādi’ (and so on) indicates a class. “Of Gaha” is understood. 518. H-deletion in ṇhā. The ‘h’ of the root Gaha is deleted when the suffix ṇhā follows. He takes virtue, or by shortening, he takes, they take. You take, you take. I take, we take. In the passive, when “ye” is understood, by “interchange of ha with ya, or lo”, the ‘h’ is interchanged with ‘y’. It is taken, they are taken. Let him take, let them take. Take, take, take. I take, we take. Let him take, let them take. Let it be taken, let them be taken. Let it be taken, let them be taken. He might take, he might take, they might take. It might be taken, they might be taken. He took, he took, they took, they took. When by “in some roots” and so on, the vikaraṇa suffix is deleted in the non-sarvadhātuka, and the ‘i’ increment becomes ‘e’, then it is with increment. He took, they took. He took, they took, they took. It was taken, it was taken. He will take, they will take. He will take, they will take. It will be taken, they will be taken. It will be taken, they will be taken. He would have taken, he would have taken. You would have taken, you would have taken, and so on. In the ppa suffix – 519. Ghe for Gaha in ppa. The entire root Gaha is substituted by ghe when the ppa suffix follows. It is taken, and so on. Kiyādi group. Tanādi group. Tanu to spread, deletion of the root-final as before. Segmented derivations. 520. From *tan* and so on, *oyirā*. From *tanu* and so on, from the root group, *oyira* means these suffixes occur in the agentive. This *yira* suffix is from *kara*. He extends the Dhamma, they extend. You extend, you (pl.) extend. I extend, we extend. “Or” is understood. 521. The *o* of the best. From *tan* and so on, the *o* suffix becomes the best, optionally. This word “or” is for a fixed option. And here, from the context of the rule for the *vikaraṇa* action, “*okāro*” refers to the *o-vikaraṇa*. He extends, in the plural, “and *y*, *v*, *k*” is understood, they extend. You extend, you (pl.) extend. I extend, we extend. In the passive, “some roots” and so on, the *ā* at the end of the *tanu* root in *yamhi* (locative), it is extended, they are extended. It is extended, they are extended. In the absence of *ā*, it is extended, they are extended. Let him extend, let them extend. He should extend, they should extend. He extended, they extended. It was extended, it was extended. He will extend, they will extend. It will be extended, they will be extended. He would extend. It would be extended, and so on. *Kara* in the sense of making, he makes merit. In the plural, while “or” is understood, when “the *o* of the best” is stated – “Or, best” is also understood. 522. And the *ā* of *kara*. The *a* of the root *kara* becomes the best, optionally. This word “or” is for a fixed option, “and *y*, *v*, *k*” for the *v* of the *u* not at the end of a word, “some roots” and so on, the elision of the *r* of the root in *v*, the doubling of *v*, and “*bbo* for *vva*” for the doubling of *b*, they make, they do. You make, you (pl.) make. I make, we make. Similarly, he makes, they make. You make, you (pl.) make. I make, we make. In the *yira* suffix, elision of *r*, it is made, they are made, and so on. In the passive *ya* suffix, “insertion of *i* optionally” means insertion of *ī*, doubling of *y*, the mat is made by him, it is made, they are made. It is made, they are made, optionally. In the absence of *ī*, “its *c*-group” and so on, the *y* of the root-final *s*, and doubling. It is made, they are made. In the insertion of *i*, by the *c* in the rule “some roots” and so on, the transposition of *r* and *y*, it is made. It is done by him, they are made, etc. So may he do good, may he do, may they do, may they do. Do (you singular), do (you plural). I do, we do. May he do, may they do. Do (you singular), do (you singular) or do (you plural). I do, we do. Let it be done in action, let them be done, let it be made, let it be made, let it be made. In the seventh case, he might do, he might do, they might do. You (singular) might do, you (plural) might do. I might do, we might do. In the utte, he might do, he might do. In the yira suffix – From yira, in the āttameyya, ethādisseyyumādisu; And the elision of the eyyi sound, "sometimes in a root," etc. Elision of vowels, etc., he might do, they might do. You (singular) might do, you (plural) might do. I might do, we might do. In the middle voice, the wise one might do, he might do, or he might do, "sometimes in a root," etc., and for ku, kru, krubbetha, krubberaṃ. Krubbetho, krubbeyyāvho. Krubbeyyaṃ, krubbeyyāmhe. In action, it might be done, they might be done. In the hiyyattani, by the separation of the rule "for kara, kā," kā occurs, elision of vowels, etc. He did, he did, they did. You (singular) did, you (plural) did, you (plural) did. I did, we did, we did. You (plural) did. I did, we did. "Or" is understood. 523. For kara, kā in the ajjattani. For the root kara, the whole of it becomes kā or there is an increment of sa when the ajjattani ending follows. "Kāsatta" by way of indicating the state, means that from another root also there is an increment of sa.