English
For the purpose of action, āvī occurs frequently in the agent; one who sees danger - making a separate connection to indicate lack of confidence; because it is generally prescribed, it also occurs in morality and other qualities. Āsiṃsāyamako. When wishing is implied, ako occurs in the agent for the purpose of action; 'may he live' a living one; 'may he rejoice' a rejoicing one; 'may he become' a becoming one. Karā ṇano. From the verb "to do," ṇano occurs in the agent; 'he does' therefore, a cause; what is the point of "in the agent?" A doing. Hāto vīhikālesu. From the verb "to abandon," in the sense of rice and time, ṇano occurs in the agent; hāyanā is the name of rice; hāyano is a year; what is the point of "in the sense of rice and time?" An abandoner. Vīdā ku. From the verb "to know," kū occurs in the agent; a knower, a world-knower. Vito ñāto. From the verb "to know" preceded by "vi," kū occurs in the agent; a wise one; what is the point of "vi?" A wise one. Kammā. Following a noun in the accusative case, from the verb "to know," kū occurs in the agent; all-knowing, knowing the time. Kvacaṇa. Following a noun in the accusative case, for the purpose of action, sometimes aṇa occurs in the agent; a potter, a reed cutter, a reciter of mantras - because there are many families, it does not occur here, he sees the sun, he hears the Himalayas, he goes to the village. What is the point of "sometimes?" A worker. Gamā rū. Following a noun in the accusative case, from the verb "to go," rū occurs in the agent; one who knows the Vedas, one who has gone to the other shore. Samānaññabhavantayāditupamānā disā kamme rīrikkhakā. Following samāna and others, yādī and others, and comparatives, the verb "to see" takes rīrikkhakā in the accusative case; 'he appears similar' therefore, similar, similar-looking, like; different and others, different-looking, different-like; becoming and others, becoming-looking, becoming-like; like this, like this-looking, like this-like - similar. What is "nādī"? It looks like a tree. What is "upamānā"? It looks like "so". What is "kammeti"? It looks like "so" - the "ra" has elided the initial vowel. The "ka" is for the absence of the "e". Bhāvakārakesvaghaṇghakā-. In the sense of action and agent, non-gha and non-gha affixes occur frequently; apaggaho, niggaho, karo, garo, cayo, jayo, ravo, bhavo, paco, vaco, annado, purindado, īsakkaro, dukkaro, sukaro - gha - in the sense of action - pāko - vāgo, bhāvo. Even in the agent sense, first in nouns - 'pajjate'nene'ti pādo; 'rujatī'ti rogo; 'vīsatīti veso; 'sarati kālantara'nti sāro, steady meaning; 'darīyante etebhī'ti dārā; 'jīrayati etenā'ti jāro - even in non-nouns - dāyo, datto; lābho, laddho - gha - vakonipako - ka - piyo, khipo, bhujo, āyudhaṃ. Dādhātvi-. From "dā" and "dhā," "i" occurs frequently in the senses of action and agent; ādi, nidhi. Vāladhi. Vamādīhathu-. From "vam" etc., "athu" occurs in the senses of action and agent; vamathu, vepathu. Kvi-. "Kvi" occurs frequently in the senses of action and agent - the "ka" is for the purpose of binding the "kānu"; abhibhu, sayambhu, bhattaggaṃ, salākaggaṃ, sabhā, pabhā. Ano-. "Ano" occurs in the senses of action and agent; gamanaṃ, dānaṃ, sampadānaṃ, apādānaṃ, adhikaraṇaṃ, calano, jalano, kodhano, kopano, maṇḍano, bhusano. Itthiyamaṇaktikayakyā ca-. In the feminine gender, in the senses of action and agent, "a" etc. occur, but not frequently - a - titikkhā. Vīmaṃsā, jigucchā, pipāsā, puttīyā, īhā, bhikkhā, āpadā, medhā, godhā - ṇa - kārā, hārā, tārā, dhārā, ārā - kti - iṭṭhi, siṭṭhi, bhitti, bhatti, tanti, bhuti - ka - uhā, rujā, mudā - yaka - vijjā, ijjā - ya - seyyā, samajjā, pabbajjā, paricariyā, jāgariyā - ana - kāraṇā, hāraṇā, vedanā, vandanā, upāsanā. Jāhāha-. From "jā" and "hā," "ni" occurs in the feminine; jāni, hāni. Karā ririyo-. From "kara," "ririyo" occurs in the feminine; 'karaṇaṃ' kiriyā - how does it act? 'Kriyāya'nti by nipāta. Ikitī sa In form. When the meaning is similar to the action, after the action, "i", "k", and "tī" are added; vaci, yudhi. Pacati. The combination with the word "kāra" in forms like "akāro kakāroti" is a compound, like "evakāroti." In habitual, frequent, and necessary senses, "ṇi." "ṇī" is added to the action when habitual, frequent, or necessary senses are understood; uṇhabhoji, khīrapāyī, avassakārī, satatdāyī. Thāvara, itara, bhaṅgura, bhidura, bhāsura, bhassara. These words are irregularly formed when habitual action is implied. In the agent, in the past, "ktavant" and "uktāvī." "ktavant" and "uktāvī" are added to the action in the past tense, in the agent; vijitavā, vijitāvī; "bhute" (in the past) is the governing factor up to the meaning of food. "Kta" in the passive and the object. "Kta" is added in the past tense in the passive and the object; āsitaṃ bhavatā; kato kaṭo bhavatā. In the agent, and at the beginning. "Kta" is added to the agent at the beginning of an action, as appropriate; pakato bhavaṃ kaṭaṃ; pakato kaṭo bhavatā; pasutto bhavaṃ; pasuttaṃ bhavatā. From ṭhā, svasa, sili, saghi, ruha, ja, and janī. "Kta" is added to ṭhā etc. in the agent, as appropriate; upaṭṭhito gurumbhavaṃ, upaṭṭhito guru bhotā; upāsito gurumbhavaṃ, upāsito guru bhotā; anuvusito gurumbhavaṃ, anuvusito guru bhotā; āsiliṭṭho gurumbhavaṃ, āsiliṭṭho guru bhotā; Adhisayito khaṭopikaṃ bhavaṃ, adhisayitā khaṭopikā bhotā; āruḷho rukkhaṃ bhavaṃ, āruḷho rukkho bhātā; anujiṇṇo vasaliṃ devadatto, anujiṇṇā vasalī devadattena; anujāto māṇavako māṇavikaṃ, anujātā māṇavikā māṇavakena. In the sense of going, intransitive verbs, and location. "Kta" is added to the action in the sense of going and intransitive verbs, in the location and the agent, as appropriate; idamesaṃ yātaṃ, iha te yātaṃ, ihatehi yātaṃ, ayaṃ tehi yāto patho, idamesamāsitaṃ, iha te āsitā, iha tehi āsitaṃ, devo ce vaṭṭho sampannā sālayoti -kāraṇa sāmaggisampatti etthābhimatā. Meaning food. In the sense of eating, "kta" is added to the location, as appropriate; idamesaṃ bhuttaṃ, idamesaṃ pītaṃ, iha tehi bhuttaṃ, iha They drank, the rice was eaten by them, the water was drunk— the separation of rules is not pointless; how is it 'cows drunk'? 'Drinking exists for them,' therefore 'drunk'? Or frequent— 'seeing,' where the past tense is indicated by 'kta'; likewise, loved by the king, desired by the king, awakened by the king, honored by the king— similarly, practiced, protected, patient, reviled, angry, enraged, spoken, beloved, joyful, pleasant, restrained, deathless— 'kta' is indeed for the past tense; here, however, the result is future from the cause. 'Tuṃ, tāye, tave' are used in the sense of purpose, in the future tense, for the sake of that meaning. 'Tuṃ, tāye, tave' occur in the sense of purpose, in the future tense, from the present tense, when the meaning of purpose is understood in the action; he goes to do; he goes for doing; he goes to do— 'he desires to eat, he loves to eat' is already accomplished by this, re-prescription would be redundant here, even if it were 'desiring, he does'— likewise, he is able to eat, he knows to eat, he is weary of eating, he strives to eat, he begins to eat, he obtains to eat, he departs to eat, he strives to eat, he is worthy to eat, it is possible to eat, it exists to eat, it is fitting to eat, it is proper to eat— similarly, he enables to eat, he is powerful to eat, he is capable to eat, he is sufficient to eat, he is enough to eat; because the future is possible everywhere— likewise, it is time to eat, it is the occasion to eat, it is the moment to eat— as in— a mind for eating, an ear for hearing, an eye for seeing, a bow for fighting, a mute for speaking, a mind for going, a soiled one for doing— pronunciation, however, depends on the speaker— what does 'bhāve' mean? 'I will go to do'; what does 'kriyāyaṃ' mean? The matted hair of one desiring alms; what does 'tadatthāyaṃ' mean? 'There will be food for the one who will go for eating.' In prohibition, 'alaṃ, khalu' with 'naṃ, tuṃ, tvā, anaktvā, or aktvā'. When 'alaṃ' and 'khalu' are used in the sense of prohibition, 'tuṃ' and the others optionally occur in the sense of purpose; enough to hear, indeed to hear; enough having heard, indeed having heard; enough having heard, indeed having heard; enough with hearing, indeed with hearing— what does 'alaṃ khalūnaṃ' mean? May it not be; What does it prohibit? An ornament. Of those with one agent in the past-. Those actions that have one agent, of those, the past, for that purpose, the suffixes -tu, -nā, etc., occur in the sense of state; having heard, he goes; having heard, having heard–-what is the point of "of one agent"? Devadatta having eaten, Yaññadatta goes; what is the point of "past"? He eats and cooks–-without reaching the river, the mountain; having crossed the mountain, the river; because the root "bhu" is possible everywhere, the state of having one agent and the past time are understood. By this very statement, "having eaten, having eaten, he goes," the repeated action is understood–-how about "he plunged into the river," "going, shaking his body," etc.? It is accomplished by the qualifying adjective of the action; just as "he sleeps while the rice is cooking." -Nto in the agent in the present-. From the present, in the sense of the present, the suffix -nto occurs from the action in the agent; standing. -Māno-. From the present, in the sense of the present, the suffix -māno occurs from the action in the agent; standing. In the passive and the object-. From the present, in the sense of the present, the suffix -māno occurs from the action in the passive and the object; being stood, rice being cooked. -Te with ssa in the future-. From the present, in the sense of the future, the suffixes -te, -nta, -māna occur with ssa; will stand, will be standing, will be being stood, rice will be being cooked. -Ṇvā, etc.-. After the action, the suffixes -ṇvā, etc., occur in abundance; beautiful, wood.