English
Or, when kara becomes kā, and there is an increment of sa in the ajjattani, that is the meaning. Then, by the separation of the rule "in the ajjattani with sa," an increment of sa is also accomplished from another root, "by the separation of the rule, the desired result is achieved," and mostly it is long. And by the separation of the rule "for kara, kā," the occurrence of kā is established in the hiyyattani. He did, they did. You (singular) did, you (plural) did. I did, we did. You (plural) did. In the absence of kāsatta, he did, he did, they did, they did, they did, they did. You (singular) did, you (plural) did. I did, I did, we did, we did. You (plural) did. It was done, or it was done. "Or, elision, in the future tense ssa" And 'ssa' also occurs. 524. For 'kara' with its suffix, 'kāha' occurs. For the root 'kara', with its suffix, the substitution 'kāha' occurs optionally in the future tense, and the 'ssa' is deleted. By taking the additional suffix, from 'vaca', 'muca', 'bhuja', etc., the 'ssa' becomes 'kha', and from 'vasa', 'chidi', 'labha', etc., the 'cha' substitution occurs. He will do, they will do. You will do, you all will do. I will do, we will do. With 'i' insertion: he will do, they will do, etc. In the absence of 'kāha': he will do, they will do. You will do, you all will do. I will do, we will do. He will do (mid.), they will do (mid.). You will do (mid.), you all will do (mid.). I will do (mid.), we will do (mid.). He will be done, they will be done. He did (past future). He would be done (past future), etc. When preceded by 'saṃ', then, by the division of the rule "for 'karoti' preceded by 'pura', 'saṃ', 'upa', 'pari', 'kha' or 'khara' (optionally)", even in the 'tya' etc. endings, the 'khara' substitution occurs for 'karoti' preceded by 'saṃ'. He arranges, they arrange. He is arranged, they are arranged. Let him arrange. He should arrange. He arranged, or 'abhisaṅkhāsi' with 'kha' substitution. He will arrange. He would arrange, etc. 'Saka' in the sense of power, the suffix 'o', he is able, they are able. You are able, you all are able. I am able, we are able, etc. 'Apa' in the sense of reaching, preceded by 'pa', he reaches, they reach. You reach, you all reach. I reach, we reach. Let him reach, let them reach, etc. The Tanādi group. The Curādi group. 'Dhura' in the sense of stealing, as before, deletion of the end of the root, and the occurrence of the ending. From "and likewise in the agent", by the lion's gaze, the meanings of state and object also apply, and by the frog's leap, the meaning of the causative also applies. 525. From the Curādi group, 'ṇe' and 'ṇaya'. From the root group beginning with 'cura' and so on, these suffixes 'ṇe' and 'ṇaya' occur in the agent, and in the state and object, in the case of verbal suffixes. By the rule "the 'ṇ' anubandha is like a causative", the designation of 'ṇe' and 'ṇaya' as causative occurs. 526. For causatives, 'ṇ' is deleted. Of the causative suffixes, the letter 'ṇ' undergoes deletion. 527. For that not ending in a conjunct, lengthening in the causative. For a root that does not end in a conjunct consonant, when a causative follows, lengthening occurs, thus the 'u' becomes 'o'. growth. He steals wealth, they steal. You steal, you (pl.) steal. I steal, we steal. With the ṇaya suffix – he causes to steal, they cause to steal. You cause to steal, you (pl.) cause to steal. I cause to steal, we cause to steal. He causes to steal (reflexive), they cause to steal (reflexive). You cause to steal (reflexive), you (pl.) cause to steal (reflexive). I cause to steal (reflexive), we cause to steal (reflexive). In the passive with the ya suffix, there is the insertion of ī and the elision of vowels, as in "it is stolen by Devadatta," "it is stolen," "they are stolen," etc. Let him steal, let them steal. Steal (you, sg.). Let him cause to steal, let them cause to steal. Cause to steal (you, sg.), cause to steal (you, sg.). He should steal, they should steal. He should cause to steal, they should cause to steal. He stole, he stole, they stole, they stole. He caused to steal, he caused to steal, they caused to steal, they caused to steal, they caused to steal, they caused to steal. You stole, you (pl.) stole. You caused to steal, you (pl.) caused to steal. I stole, we stole. I caused to steal, we caused to steal. You (pl.) caused to steal. It was stolen, it was stolen. He will steal, they will steal. He will cause to steal, they will cause to steal. It will be caused to be stolen, they will be caused to be stolen. He will be stolen, they will be stolen. He would steal, he would cause to steal. It would be caused to be stolen, it would be stolen, etc. Similarly, "cinta" (to think), in the sense of "thinking," the special feature is the absence of growth due to being a conjunct ending. He thinks, he causes to think, they think, they cause to think. Let him think, let him cause to think. He should think, he should cause to think. He thought, he thought, he caused to think, he caused to think. He will think, he will cause to think. He would think, he would cause to think, etc. "Manta" (to speak secretly), "he speaks secretly," "he causes to speak secretly," etc., is similar to the preceding. "Pāla" (to protect), "he protects the Dhamma," "he causes to protect." It is protected. Let him protect, let him cause to protect, etc. "Ghaṭa" (to strive), "he causes to strive," "he causes to strive," "he strives," "he causes to strive," with optional growth because it belongs to the Ghaṭādi group. "Vida" (to know), "he knows," "he causes to know." "Gaṇa" (to count), "there is no growth because of 'or for the Ghaṭādi group'," "he counts," "he causes to count," etc., it is clear everywhere. The Curādi group. The Bhūvādi and Rudhādi, the Divādi and Svādi groups; The Kiyādi and Tanādi, and the Curādi are here sevenfold. The explanation of vikaraṇa suffixes is complete. The section on suffixes after roots. Now, suffixes after roots are explained. Among them, those specified in the sense of the root, such as khādika. The affixes are called root-affixes. Tija, nisāna, bandhanakhamāsu, are root-names. "Affixes after roots" - from this, the taking of "root" continues, and "after, affixes" is the adhikāra. 528. From Tija, Gupa, Kita, Māna, Kha, Cha, Sa, Vā. From the roots Tija, Gupa, Kita, Māna, the affixes Kha, Cha, Sa, come after, optionally. From Tija, in patience, Kha; from Gupa, in blame, Cha; From Kita, Cha, from Māna, Sa, by established option. "The doubling of single-syllable letters like Kvacā" - the doubling of the beginning of the root. While "of the consonant-ending" is current - 529. Ko in Khe and Cha. The final consonant of the root becomes Kakāra when the affix Kha follows. When it stands as Titikkha - It states the non-occurrence of Tyādi vibhattis, which are prescribed for roots, from non-roots. 530. Vibhattis from root-affixes. From the affixes like Kha, etc., which are prescribed in the sense of a root, the vibhattis like Tyā, etc., occur, and present tense, etc., should be joined as before. The example sentence: titikkhati, titikkhanti. In karma: titikkhīyati. Similarly: titikkhatu, titikkhantu. Titikkheyya, titikkheyyuṃ. Atitikkhi, atitikkhiṃsu. Titikkhissati. Atitikkhissa, etc. In the absence of the affix Kha, the affix A becomes E, tejeti, or tejati, tejanti, etc. Gupa in protection, with the affix Cha, doubling occurs, "pubbobbhāso" is the abbhāsa designation, while "of the abbhāsa" is current, "the vowel of the end of the abbhāsa is I or A" - the Ikāra at the end of the abbhāsa, and "the Kavagga becomes Cavagga" - the Jakāra for the Gakāra of the abbhāsa. 531. Co for the consonant-ending in Cha-affixes. The final consonant of the root becomes Cakāra when the Cha-affixes follow. Then the vibhattis, kāyaṃ jigucchati, jigucchanti. The rest is similar to the former. In the absence of Cha, gopeti, gopenti, etc. Kita in removing disease, with the affix Cha, and doubling. The taking of abbhāsa continues. 532. The Vatatta of Māna and Kita, optionally. The roots Māna and Kita, when in the abbhāsa, optionally become Vakāra and Takāra. 'ṃ' becomes 't' in order, 'c' for the end of the root, the rest is the same. He treats illness, they treat, etc. If 't' is absent, 'c' for the 'ka' group, he doubts, they doubt, etc. In 'māna', 'vīmaṃsa', 'pūjā', with suffix, reduplication, 'ī' and 'v'. 533. Then for 'pā' and 'māna', 'va' or 'ma' in 'sesu'. Then, after reduplication, for the roots 'pā' and 'māna', 'va' and 'ma' are the respective substitutions when a suffix follows. 'Sesu' is a plural indication to show the change of number in usage. He investigates the meaning, they investigate, etc. Elsewhere, 'a' of the suffix becomes 'e' by "if 'a' is dropped", he honors, they honor. 'Bhuja' in the sense of protecting and using, in the sense of "wishes to eat" – And 'kha', 'cha', 'sa', 'vā' also apply. 534. From 'bhuja', 'ghasa', 'hara', 'su', 'pā', etc., in the sense of wishing to (do something). From the roots 'bhuja', 'ghasa', 'hara', 'su', 'pā', etc., in the sense of wishing to (do something), the suffixes 'kha', 'cha', 'sa' occur, or not. The meanings of "wishing to" or "desire connected with 'tum'" are 'tumicchatthā'. Therefore, they do not occur in cases without 'tum', like "wishes food". Or, the non-use of the phrase "of what is already said". When the root's initial part is reduplicated, 'b' for the reduplicated 'bh' (second and fourth become first and third). 'k' for the end of the root by "k for kh and c". He wishes to eat, they wish to eat, etc. Why 'vā' (or)? He wishes to eat. Why "in the sense of wishing"? He goes to eat. 'Ghasa' in the sense of eating, in the sense of "wishes to eat", the suffix 'cha', reduplication, 'i' and 'c' substitutions for the third of the 'ca' group, he wishes to eat, they wish to eat. 'Hara' in the sense of taking,