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In ṇvu – deletion of ṇ, lengthening, and "aka" substitution, "he will do, thus he goes" means "the doer goes." In tu – "for 'kara' and 'ta' in 'tu'" (etc.), the "ta" sound, the rest is like "kattu" (agent), "the doer goes," meaning "he goes to do." Similarly, "he will cook, thus he goes" means "the cook goes," "the cook goes." He eats goes, meaning one who eats goes, the eater goes, and so on. 649. ṇo in the object. When the object is present, the suffix ṇa is added to roots in the future tense, with the elision of ṇa and lengthening of the vowel. One who will make a city, meaning a city-maker, goes. From lū, to cut, one who will cut rice, meaning a rice-cutter, goes. From vapa, to sow seeds, one who will sow grain, meaning a grain-sower, goes. One who will give wealth, meaning a wealth-giver, goes; one who will drink the river, meaning a river-drinker, goes, and so on. "In the object" is understood. 650. Ssaṃ, ntu, māna, āna in the remaining cases. When the object is present, and in the remaining, uncompleted sense, the suffixes ssaṃ, ntu, māna, and āna are added to roots when the future tense is implied, and being krit-forms, they are in the agentive case. In the sense of "one who will do the action," the suffix ssaṃ, with the augment i and elision of s, "one who will do the action" goes; due to its dependency, there is no compound. With the suffix ntu, "o" from "o, y, i, rā from tanādi," and "atta" for the ending "ntva" from "simhi vā," "one who will do the action" goes, and so on, similar to guṇavantu. Alternatively, in "ṇī, ghi, ṇa from gamādi in the future," because of the word "in the future," "ssantu" should be seen as a single suffix. Then, "atta" from "simhi vā," and "amādesa" for the word "ntu" by dividing the yoga "aṃ," and elision of s: karissaṃ, karissanto, karissantā, karissantaṃ, karissante, karissatā, karissantena, karissantehi, karissato, karissantassa, karissataṃ, karissantānaṃ, karissatā, karissantehi, karissato, karissantassa, karissataṃ, karissantānaṃ, karissati, karissante, karissantesu, and so on, should be understood as similar to guṇavantu. In māna: "u" for "o" and "ā." One who will do the action, meaning one who is doing the action, one who is doing, goes. Similarly, one who will eat food, meaning one who is eating food, one who is eating, one who is eating, goes. In all cases, for ntu and māna in the agentive, the respective vikaraṇa suffix should be used. One who will eat food, meaning one who is eating food, goes; one who is eating food, one who is eating food, one who is eating Thinking, having eaten food, he goes. "I will walk the path," thus walking the path, walking the path, walking the path, having walked the path, he goes. In begging for alms, "I will beg for alms," thus begging for alms, begging for alms, begging for alms, having begged for alms, he goes, and so on. The method of future participles. The method of Uṇādi suffixes. Now the Uṇādi are spoken of. The heading is "From a root." 651. In present and past time, ṇvādi suffixes. In past time, and in present time when understood, from roots the ṇu suffix occurs. By the word "etc.", yu, kta, mi, etc., also occur. Kara, in doing. He did, or in the sense "he does," ṇu suffix, ṇ-deletion, lengthening. Kāru, a craftsman. Kāru, kāravo (plural forms). Vā, in going and smelling. He went, or "he goes," vāyu (wind), āya-substitution. Sada, in tasting. "It is tasted," sādu (sweet). Rādha, sādha, in accomplishment. "Good is accomplished by this," sādhu (good). Bandha, in binding. "He binds another to himself," bandhu (relative). Cakkha, in distinct speech. "He speaks distinctly," cakkhu (eye). I, in going. "Beings go, proceed, exist by this," āyu (life). Dara, in splitting. "It is split," dāru (wood). Sanu, in giving. "He gives," sānu (mountain peak). "It is produced," jānu (knee). "It is done," cāru (beautiful). Raha, in abandoning. "It is abandoned," Rāhu (king of asuras). Tara, in crossing. Tālu (palate), l-shortening. For Maru and others, here with the ṇu suffix, by the word "or" in "of Ghaṭa and others, or," there is no lengthening. Maru, taru, tanu, dhanu, hanu, manu, asu, vasu, vaṭu, garu, and so on. Cadi, in delighting. Yu suffix. By "from Nuda and others, of yu, ṇvu, etc., anāna, anā, anaka, with causative, and," anā-substitution, and niggahīta-insertion. Candana (sandalwood). "It exists here," bhuvana (world). By "of jhalā, mi, yu, vā, etc., or," uvā-substitution. Kira, in scattering. Kiraṇa (ray). Vicakkhaṇa (discerning). "It causes trembling," karuṇā (compassion). A-shortening rule. In the kta suffix – k-deletion. It was, or "it is," bhūta (a being, yakkha, etc.), bhūtāni (beings). "It blows," vāta (wind). "He protects," tāta (father). In the mi suffix – bh... The earth is called 'bhūmi' because it exists (avanti) here; 'nemi' because it leads (neti), and so on. 652. The suffix 'mana' comes after 'khā' and others, and 'ma' becomes 'ta' optionally. The suffix 'mana' comes after the roots 'khī', 'bhī', 'su', 'ru', 'hu', 'vā', 'dhū', 'hi', 'lū', 'pī', 'ada', and so on; and the 'ma' of 'mana' optionally becomes 'ta'. Only when following the root 'ada', does the 'ma' become 'ta'; Not otherwise, due to a fixed option. 'Khī' means 'to destroy'. When 'mana' is added in the sense of "where troubles and obstacles are destroyed (khīyanti)", there is a deletion of 'na' "in some roots" and lengthening "in others", resulting in 'khemo' (safety). Similarly, 'bhī' means 'to fear'. 'Bhīmo' (terrible) is "that from which one fears (bhāyanti)", and there is no lengthening due to the option. 'Su' means 'to press out'. 'Somo' (Soma) is "that which is pressed out (savatī)". 'Ru' means 'to move'. 'Romo' (hair) is "that which moves". 'Hu' means 'to offer, eat, give oblations'. 'Homo' (oblation) is "that which is offered (hūyatī)". 'Vā' means 'to move, smell'. 'Vāmo' (left, beautiful) is "that which moves". 'Dhū' means 'to shake'. 'Dhūmo' (smoke) is "that which shakes (dhunāti)". 'Hi' means 'to go'. 'Hemo' (gold, winter) is "that which goes (hinoti)". 'Lū' means 'to cut'. 'Lomo' (hair) is "that which is cut (lūyatī)". 'Pī' means 'to satisfy'. 'Pemo' (love) is "satisfaction (pīṇanaṃ)". 'Ada' means 'to eat'. When 'mana' is added in the sense of "that which eats (adatī)", and the 'ma' optionally becomes 'ta', it becomes 'attā' (self) or 'ātumā' (self), the 'ta' being "from 'da'". There is lengthening of 'a' of 'ada' and an insertion of 'u' "in some roots". 'Yā' means 'to obtain'. 'Yāmo' (watch of the night) is "that which is obtained". While 'vā' (optionally) is current— 653. The suffixes 'tha' and 'ma' come after 'sama' and others. The suffixes 'tha' and 'ma' optionally come after the roots 'sama', 'dama', 'dara', 'raha', 'lapa', 'vasa', 'yu', 'du', 'hi', 'si', 'dā', 'sā', 'ṭhā', 'bhasa', 'baha', 'usu', and so on. 'Sama' means 'to calm'. Due to the mention of "in some cases", there is no deletion of the final root letter. 'Samatho' or 'samādhi' (calm, concentration) is "that which calms (sametī) defilements". Similarly, 'damanaṃ' (taming) becomes 'damatho' (taming). 'Dara' means 'to burn'. 'Daraṇaṃ' (burning) becomes 'daratho' (burning, anguish), which is 'paridāho' (intense burning). 'Raha' means 'to abandon'. 'Ratho' (chariot) is "that which is abandoned (rahīyatī)", with deletion of 'ha' "in some roots". 'Sapa' means 'to curse'. 'Sapanaṃ' (cursing) becomes 'sapatho' (oath). 'Vasa' means 'to dwell'. 'Āvasatho' (dwelling) is "that in which one dwells (āvasanti)". 'Yu' means 'to mix'. 'Yūtho' (herd) has lengthening. 'Du' means 'to move, grow'. 'Dumo' (tree) is "that which moves or grows (davati vaḍḍhatī)". 'Himo' (snow, frost) is "that which goes (hinoti)", meaning 'ussāvo' (dew). 'Si' means 'to bind'. 'Sīmā' (boundary) is "that which binds (sīyatī)", with lengthening. 'Dā' means 'to cut'. 'Dāmo' (rope) is "that which cuts". 'Sā' means 'to be able'. 'Sāmo' (strength) is "that which is able". 'Ṭhā' means 'to stand still'. 'Thāmo' (strength) is "that which stands still", with 'ṭha' becoming 'tha'. 'Bhasa' means 'to reduce to ashes'. 'Bhasmā' (ashes) is "that which reduces to ashes", with 'ā' due to 'syā cā' as it belongs to the 'brahmādi' group. 'Baha' means 'to grow'. 'Brahmā' (Brahmā) is "that which grows", with 'ba' becoming 'bro' by special formation. 'Usu' means 'to burn'. 'Usmā' (heat) is "that which burns". etc. 654.For 'masu', 'sussa' becomes 'ccha', 'ra', 'ccherā'. For the root 'masu', 'sussa' becomes 'cchara' and 'cchera'. 'Masu' means 'to be envious'. With the 'kvi' suffix, and the 'cchara' and 'cchera' substitutions, we get 'maccharo' (envy), 'macchero' (envious). "Cchara" and "cchera" are understood. 655.And for 'cara' preceded by 'ā'. For the root 'cara' preceded by 'ā', the substitutions 'cchara' and 'cchera' occur. And by the word 'ca', the substitution 'cchariya' also occurs. In the sense of 'moving greatly', with the 'kvi' suffix, and the 'cchariya' etc. substitutions, and shortening (of the vowel). (We get) 'acchariyaṃ' (wonder), 'accharaṃ' (wonder), 'accheraṃ' (wonder). 'Fit to be struck with wonder' is also 'acchariyaṃ'. 656.From 'ala', 'kala', 'sala', come 'la' and 'ya'. 'Ala' means 'to complete', (giving) 'allaṃ', 'alyaṃ'. 'Kala' means 'to count', (giving) 'kallaṃ', 'kalyaṃ'. 'Sala', 'hula', 'pada' mean 'to go', (giving) 'sallaṃ', 'salyaṃ'. "Kala" and "sala" are understood. 657.Yāṇa and lāṇa. From those roots 'kala' and 'sala', the suffixes 'yāṇa' and 'lāṇa' occur. (Giving) 'kalyāṇaṃ' (auspicious), 'paṭisalyāṇaṃ' (reflection), 'kallāṇo' (auspicious), 'paṭisallāṇo' (reflection). However, when the root is 'lī' (to cling), then 'paṭisallayanaṃ' (seclusion) and 'paṭisallāṇa' (seclusion) are formed with the 'yu' suffix. The 'niggahīta' at the end of the prefix becomes 'la', the 'na' becomes 'ṇa' due to being followed by 'ra' etc., and the 'e' vowel becomes 'a' by the rule 'kvaci dhātu' etc. 658.For 'mathi', 'tha' becomes 'la', and 'ca' (also).