English
Asa = to be, to exist. 52. Its 'ta' becomes 'tho' The 'ta' following 'atthi' becomes 'tho'. In the sandhi, with the first letter 'ta', it is 'atthi'. By "nta+māna+nti+yi+yuṃsvā+dilopo", the 'a' of 'assa' is dropped, they are. 53. 'Sihi' becomes 'aṭa' For 'atthi', 'aṭa' occurs in 'sihisu'. The 'ṭo' means it replaces the whole. You are. After the sandhi, now you are (plural). 54. 'Mima' optionally becomes 'mhimhā' After 'asasmā', 'mima' optionally becomes 'mhimhā', and simultaneously, 'asa' becomes 'aṭa'. I am. 55. 'Esu' becomes 'sa' In these 'mimesu', 'asa' becomes 'so', to prevent sandhi. I am, we are, we are. In the future tense – 5,129. 'A+ā' in the beginnings In the remote past 'a-ādo', the non-present 'ā-ādo', the conditional 'ā-ādo', and the future 'satyādo', 'atthi' becomes 'bhu'. This rule for substitution is to prevent the use of 'asa' in certain specific suffixes, therefore, 'asitabbaṃ' etc. do not occur. It will be, they will be. He was, they were. In the conditional, with 'bhu' substitution, he would have been, they would have been, etc. In the optative, etc. – 50. 'Atthite' with 'eyyādi' becomes 'sa+su+sa+satha+saṃ+sāma' Following 'asa=bhuvi+ccasmā', the 'eyyādi' forms become 'sādayo' respectively. In sandhi, he may be, they may be. You may be, you (plural) may be. I may be, we may be. In the beginning, that one is. By the dropping of 'a', they are. By the substitution of 'aya', you are. You (pl) are. I am, we are. By the substitution of 's', I am, we are. Due to the rule of 'bahula', in the aorist, 'āsi', 'āsiṃsu', 'āsuṃ' etc. also occur. Brū = to speak. 36. From Brū, 'tissa' becomes 'īña'. After Brū, 'tissa' optionally becomes 'īña'. With lengthening and 'av' substitution, and dropping of 'l', it becomes 'bravīti'. 5,97. Not 'o' for Brū. 'o' does not occur for Brū before a consonant. He speaks. With 'uvaṅ' substitution, they speak. 20. For 'ti' and 'antī', 'ṭa' and 'ṭū'. After 'āhā', 'ti' and 'antī' become 'ṭa' and 'ṭū'. The 'ṭa' is for complete substitution. Therefore, the rule of 'ṭa' and 'ṭū' for 'ti' and 'antī' after 'āhā' implies 'āho' for Brū in 'ti' and 'antī'. He said, they said. You speak, you (pl) speak. I speak, we speak, etc. He will speak. He spoke, he spoke, they spoke. In the imperfect, he spoke, they spoke. In the perfect – 16. For Brū, 'āho' in 'a' etc. 'āho' occurs for Brū in the perfect 'a' etc. It is said that in a dream he said, they said, etc. He would have spoken. He should speak, he might speak. With the prohibition of lengthening, 'brūtu', 'bravantu', etc. Hana = to harm. In 'ti', with the dropping of the infix, he harms, he kills. They harm, etc. In the passive, 'ye' and 'nassa' become 'ññe' as a prior form. By that, he is harmed, they are harmed, they are harmed. Similarly, he will harm, etc. 67. For Hana, 'cha' and 'khā'. For Hana, 'ssa' optionally becomes 'cha' and 'khā'. I will strike, I will strike. We will strike, we will strike. 'Ahani', 'ahaniṃsu', etc. should be applied everywhere. The 'Hu' group. Hu = to offer. In 'ti' etc., 'lo' (dropping of 'l'). By the 'ca' in "and in the perfect", 'hu' is doubled. By "for 'ka' group, 'ca' group arises", 'ha' becomes 'ja'. Dropping of 'l' and lengthening, he offers fire. Elsewhere, by "y, v before a vowel", 'va' occurs, he offers. They offer. They offer. You offer, you offer, you (pl) offer, you (pl) offer. Etc. In the passive – by "lengthening of the vowel", with lengthening, fire is offered by him, etc. He will offer, they will offer. He offered, he offered, they offered, they offered, they offered, they offered. He would have offered, they would have offered. He should offer, he might offer. Let him offer, let them offer, etc. Hā = to abandon. As before, with doubling and 'cha' substitution and dropping. By "shortening of the prior", the prior 'ā' is shortened. Jah āti etc. In the passive – ‘‘aññādissā+ssī kye’’ means kye becomes ī, hīyati etc. He will abandon. He abandoned, ‘‘dīghā īssa’’ means si becomes ī, he abandoned, they abandoned, they abandoned. In the passive – pahīyi, pahīyittha. It should be understood in ssādi, eyyādi, and tvādi as well. Dā = to give, with doubling and shortening of the vowel, and elision of l, dadāti, dadanti etc. By ‘‘Gamavadā’’ etc., with the substitution of dajjā, dajjati, dajjanti etc. With the addition of l and k, dānaṃ deti etc. 22. Dāssa daṃ vā mimesva+dvitte The dā of the present tense, when not doubled, optionally becomes daṃ in mimesu. Vaggantaṃ, dammi, demi, damma, dema. In īkāra, dīyati etc. In the future tense, with the addition of iñāgama and saraṇopādi, dadissati, dadissanti. Dajjissati, dajjissanti. In lavikaraṇa, dassati, dassanti. In the past tense – adadi, adadiṃsu, adajji, adajjiṃsu, adāsi, adaṃsu. In the imperfect – adadā, adadu. In the pluperfect – adadissa, adajjissa, in le adassa, dassaṃsu. In eyyādi – dade, dadeyya, dajje, dajjeyya. ‘‘Ṭā’’ by the rule of bahulādhikāra, after the dajjā substitution, eyyā becomes ṭā, dajjā, dajjuṃ, dajjeyyaṃ, dadeyyuṃ. In tvādi – dadātu, dadantu, dajjatu, dajjantu, with the addition of l and k, detu, dentu etc. It should be applied in the passive everywhere. Dhā = to hold, in tyādi, by the rule of caggahaṇa, with doubling, shortening of the preceding vowel, elision of l, and by ‘‘catutthadutiyānaṃ tatiyapaṭhamā’’ the preceding dh becomes d, dadhāti, dadhanti. With pi prefix, by ‘‘tadaminā’’ etc., elision of ā, by ‘‘dhāssa ho’’ in doubling, the second dh becomes h, pidahati, pidahanti. With the addition of l and k, nidheti, nidhenti. In the passive – vidhīyati, vidhīyanti etc. Dhassati, pidahissati, paridahessati. Adhāsi, pidahi. Adhassa, pidahissa. Dadhe, dadheyya, pidahe, pidaheyya. Dadātu, pidahatu, nidhetu, nidhentu etc. (Juhotyādayo). The Bhūvādi and the Juhādi, the Huvādi roots, in me; With the Bhūvādi that have vuddhi, they become three kinds. (Bhūvādinayo.) Now the vik For the purpose of explaining the divisions of roots, some forms of the eight groups beginning with Rudh are exemplified – Rudh means 'to cover', and so on. And similarly further on, in all groups. 5,19. And of the Rudhādi group The Rudhādi group, in non-past forms like -māna, -nta, etc., when 'lo' (the present tense suffix) occurs after a vowel followed by 'n' (or 'ñ'). The niggahīta becomes a class consonant. Due to the conjunction (of consonants) as in "lahussupantassā", there is no lengthening. He obstructs the path, they obstruct, and so on. In the passive voice, when 'kya' is preceded by 'ni', 'dh' becomes 'jj' (the third letter of the 'c' class, preceded by a 'c' class consonant). By that, the path is obstructed, and so on. In the future tense: he will obstruct, it will be obstructed. He obstructed, they obstructed. You were obstructed, it was obstructed, they were obstructed. He would obstruct, they would obstruct, it would be obstructed, they would be obstructed. He might obstruct, it might be obstructed. Let him obstruct, let them obstruct. You obstruct. Let it be obstructed, let them be obstructed, and so on. Chida means 'to cut in two'. He cuts, they cut. In the passive voice: it is cut, they are cut. In the future tense suffix, by the rule "labha vasacchidā", the suffix 'ccha' is substituted: he will cut, he will cut. In the passive voice: it will be cut, they will be cut. He cut, he cut, it was cut, they were cut. He would cut, it would be cut. He might cut, it might be cut. Let him cut, let them cut, let it be cut, let them be cut, and so on. Bhuja means 'to protect' and 'to eat'. He eats/protects, they eat/protect, and so on. In the future tense, by the rule "kkhaṅa for bhuja, muca, vaca, visa", with the root-ending, the 'ss' is substituted by 'kkha', and there is lengthening: he will eat/protect, he will eat/protect, they will eat/protect, they will eat/protect, and so on. Muca means 'to release'. He releases, they release, and so on. In the passive voice: it is released, they are released, and so on. (Following the Rudhādi pattern). Diva means 'to play', 'to desire victory', 'to use', 'to shine', 'to praise', 'to go'. 5,21. From the Divādi group, 'yaka' (suffix). From the Divādi group, in the active voice, in the sphere of 'la' (present tense), the suffix 'yaka' occurs. The 'k' (of 'yaka') serves the purpose of an anubandha 'k', and similarly further on. The 'v' becomes 'bb'. He shines, they shine, and so on. In the passive voice, with 'kya': by that, it is shone, they are shone, and so on. He will shine/play, by which he will play. He played not, he played. By that, he played not, he played. He played not. By that, he played not. He should play, he should play. By that, he should play, he should play. Let him play. By that, let him play, and so on. In the lineage of Siva, he sews, they sew, and so on. In the sense of going, with *upa* as prefix, with *c-* group as preceding forms, it arises, they arise, they arise, and so on. In the sense of action, by that, he acts, and so on. In the sense of state, it arises by you. In the sense of knowing (budha), with *jh-* as preceding forms in *yakkharas*. He understands the Dhamma, they understand, they understand, and so on. In the sense of action, the Dhamma is understood by me, and so on. In the sense of fighting (yudha), he fights, and so on. In the sense of binding (naha), "the inversion of *h*" means the inversion of *ye*, he binds well, and so on. In the sense of knowing (mana), with *ññ-* as preceding forms, he thinks, and so on. In the sense of satisfaction (tusa), with preceding forms, he is satisfied, and so on. In the sense of calming (sama), he calms, and so on. In the sense of generating (jana), "janissā" has *ā* due to the abundance of *kānubandha* (affixes), so he is born, they are born, and so on. In the sense of action, he causes to be born, meaning "when there is *ṇi* in the agent's action," and "elsewhere too" prevents lengthening, and in *kya* "the vowel is long" makes it long,