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In their non-determination – 14. For the first and second sets, in one or many, in 'you', 'we', and the rest, two each of middle, ultimate, and first. In one or many words referring to 'you' and 'we', and in agents referring to other words, of the first set and the second set, middle, ultimate, and first occur two by two respectively. There, 'ti' and 'anti' are the third person, because they are stated first. 'Si' and 'tha' are the second person, because they are stated in the middle. 'Mi' and 'ma' are the first person. This word 'uttama' (ultimate/first person) naturally refers to the end of the three (persons) and so on. In the second set too, it should be combined thus with 'te', 'ante', and so on. Similarly, in the remaining seven sūtras for prescribing suffixes, such as 'bhavissati' (will be), it should be combined. Now, of the eight groups beginning with 'bhū', in the group beginning with 'bhū', the suffixes 'ti' and so on are applied after the first root 'bhū' (to be) meaning 'to exist'. There, in the suffixes 'ti' and so on, which come after, the vikaraṇas 'kya' and 'la' occur only in the agent, object, and state (bhāva) when it is said "one word for one meaning". "kya" in state and object, in non-past tenses, in 'māna', 'nta', 'ti' and so on. By the rule "la" in the agent, and so on, these vikaraṇas are prescribed. Thus, 'ti' and so on are understood only in the agent, object, and state. Therefore, 'ti', 'mi', and 'lo' are in the agent. What are these vikaraṇas – Standing in the former and latter parts, separating root and ending; depending on the suffixes, they occur, these are the vikaraṇas. 5,82. For 'i' and 'u' vowels, 'e' and 'o' when a suffix follows. For verbs ending in 'i' and 'u' vowels, 'e' and 'o' occur respectively, when a suffix follows, this is the 'u' and 'o' sound. 5,89. For 'e' and 'o', 'aya' and 'ava' when a vowel follows. When a vowel follows, 'e' and 'o' become 'aya' and 'ava' respectively. This is the substitution of 'ava' for 'o'. That man is good. That woman is good. The mind is good. When the agent is expressed in the verb, the third case is not for the agent; the first case indeed occurs, considering only the meaning. Even if the verb is singular, due to the plurality of agents, "when many are to be spoken of..." "e" is the plural ending, "anti". 161. Sometimes, of vikaraṇas, thus: Of vikaraṇas, sometimes there is elision, thus, elision of the 'la' vikaraṇa, the rest is as before. Those men become. Middle person singular 'si', you become. Plural 'tha' affix, you (plural) become. First person singular 'mi' affix. 57. In 'himi' and 'me', 'assa' (of it). The 'a' sound becomes long in 'himi' and 'me'. I become. Plural 'ma' affix, we become. Thus also in the other group: he becomes, they become. You become, you (plural) become. I become, we become. Some read by making it long, saying "long and short in consonants" it is long, we become. And here – Shame, being, standing, waking, Growth, decay, life, death; Play, liking, pleasing, and so on, All these are said to be 'avikaraṇa' roots. – Because it is said thus, the object is not in the accusative case. Paca = to cook, the 'a' sound is for pronunciation, and similarly above. When 'paca' stands, the 'la' vikaraṇa (is used), elision of vikaraṇa and so on is as before. He cooks rice, they cook. You cook, you (plural) cook. I cook, we cook. In the other group: he cooks, they cook. You cook, you (plural) cook. I cook, we cook. 1,22. In conflict. Conflict is mutual contradiction. When two, first and middle persons, occur together, the middle person plural 'tha' affix (is used). He cooks, and you cook, (so) you (plural) cook. Indeed, in conflicts of equal strength, when three, first, middle, and first persons, occur together, the first person plural (is used), he cooks, and you cook, and I cook, (so) we cook, it becomes. Ama + gama = to go – 5,173. Gama, yami, sā, sa, disa, or cchaṅa. Of these roots, 'cchaṅa' or 'vā' occurs in 'nta', 'māna', and so on. He goes to the village. Anti – 74. Short vowels before heavy syllables, 're' and 'ntentīnaṃ'. From a short vowel before a heavy syllable, of 'nte' and 'ntī', 're' optionally occurs. The rule of syllables is meter, The rule of heavy and light (syllables) is called 'vutti'; Long (vowel) is before a conjunct consonant, Short (vowel is...) Heavy, light, short. They go, they go. You go, you go. I go, we go. When there is no substitution for cchā, it becomes gameti with ū lasse. When the latter is omitted, it becomes gamenti. Gamesi, gametha. Gamemi, gamema. In the case of others, he goes, they go. You go, you go. I go, we go. Formerly unrighteousness shines, and "before I die" is a present tense expression used near that time, by way of that usage. For it has been said: A begun and finished action is called present; And that which is near the present is called present. How is it for you? The Ganges and its vicinity, from which it is known as the Ganges; "Come to drink in the Ganges," and "the sound is in the Ganges." By the distinction of primary and secondary meanings, the present tense is thus twofold; The primary is that which has become conventional, its superimposition is secondary. Or, by the words "pure" and "purā," futurity is implied, because it is then present. Or this is a temporal displacement, for indeed, such things occur in other times frequently, as in: "I conceal among the existing," "Upon the breaking up of the body, after death, he goes to companionship with Vāsava," "I will worship excessively." But in cases like: "From where do you come?" "I come from Rājagaha," the present tense refers to the immediate present. 5,175. Gama vada dānaṃ ghamma vajja dajjā For gamādīnaṃ, ghammādayo or others occur in nta, māna, tyādi. Ghammati, ghammanti, etc. In the passive voice: By the power of a prefix, even an intransitive verb can become transitive; Just as passion is overcome by the powerful ascetic. As it has been said, from the intransitive bhū-dhātu, tyādi occur in the passive voice in due order. 5,17. Kyo in the impersonal and passive voices, except in the perfect, in māna, nta, tyādi In māna, nta, tyādi, which are prescribed for the impersonal and passive voices, excluding the perfect, kyo occurs for the verb. The letter ka is for the purpose of the suffix. Due to the prohibition "na te kānubandha nāgamesū," there is no o-sound. Happiness is experienced by Devadatta. And here: Because it is not expressed by the verb, from the agent, ta by the third case, not however; The second case is for the object, and the first case also here, because it is expressed. Blessings are experienced by you. You are experienced by Devadatta. You (plural) are experienced. I am experienced, we are experienced by you. In the dual, "anubhuyyati" etc. Thus in the other conjugation. In the impersonal usage, of that which does not denote a substance, because of the oneness of the impersonal state, only the singular. And that occurs only in the third person singular, not otherwise, due to the rule of prevalence. It is by Devadatta, the meaning is "now there is being." From the root *pac*, in the passive, *kya*. 37. Kyassati For the purpose of action, *īña* or *kya* occurs. The *ñ* is for the initial element. Rice is cooked by Devadatta, with the substitution of *re*, rice (plural) are cooked. The preceding forms of the *ca* class. You are cooked, you (plural) are cooked. I am cooked, we are cooked. In the other conjugation, rice is cooked by Devadatta, etc. From the root *gam*, in the passive, when *cchaṅa* and the augment *īña* are made, by him, the village is gone to, the villages are gone to. You are gone to, you (plural) are gone to. I am gone to, we are gone to. Thus in the other conjugation. It is gone to, they are gone to. You are gone to, you (plural) are gone to, I am gone to, we are gone to, thus also in the other conjugation. Similarly, "ghammīyati", "ghammīyanti", etc. For the purpose of action, in the agent, *tya* etc., and in the object, the object-forms; Or in the impersonal voice, without an object, it is thought to be due to the desire not to express the object. Thus indeed, even when an object exists, due to the desire not to express it, this is said – Even if it exists, there is no intention to express it, and even if it does not exist, that (intention) may be. That is like a maiden without a womb, like a child raised by a barren woman. This intention to express is worldly, it is impossible to overcome. How is this reversal? The world itself is not engaged. (Method of present tense suffixes). 2. Future tense ssati ssanti ssati ssatha ssāmi ssāma ssate ssante ssase ssavhe ssaṃ ssāmhe Future tense means: in an unbegun state, from the present tense, for the purpose of action, suffixes like *ssati* occur. 35. For *a*, *ī*, *ssa* etc., *bya*. The letter 'ñ' For the letters 'a', 'i', 's' etc. in verbs, the letter 'ñ' is optionally used. This is a regulated option. 'S' is taken as a part of 's' etc. and 'sati' etc. Even though it is established as "ūbyañjanassā", this rule is started to specify that it is only for these, such as 'tyādi'. When the 'a' of 'la' is dropped and 'o' is substituted for 'ava', it will be, they will be. You will be, you all will be. I will be, we will be. It will be, they will be. You will be, you all will be. I will be, we will be. In the passive voice – 49. 'Ky' becomes 'ss' The 'ky' optionally drops before 'ss'. Happiness will be experienced by you, they will experience. You will experience, you all will experience. I will experience, we will experience. Otherwise, it will be experienced, they will be experienced, etc. Similarly in the other six forms. In the impersonal voice – it will be, it will be. In the active voice – he will cook, they will cook, etc. In the passive voice – rice will be cooked by Devadatta, it will be cooked, it will be cooked.