English
"It was not cooked," "It was not cooked," "It was not cooked," "It was not cooked," etc. - in the impersonal - "It was not," "It was," "It was not," "It was" - "It was not," "It was" - "With 'mā', 'ī' etc." - by this, even with 'mā', 'ā' etc., occur - "May you not have cooked," etc. In the remote past, 'a', 'u', 'e', 'ttha', 'amha', 'tthare', 'ttho', 'vho', 'imhe'. In the non-evident past, in the past non-present sense, from the present tense, the verbal roots take 'ā' etc. - Because of the statement "in the remote past," there is no origination of infixes. And for the remote past. In the remote past, the first single-syllable word form becomes two. Deletion of a non-initial consonant. In reduplication, there is deletion of a consonant other than the first - "He cooked," "He cooked," "He cooked," "He cooked" - In the case of non-occurrence of 'i', by the rule of the deletion of the initial consonant of a conjunct consonant, "He cooked," "He cooked," "He cooked," He cooked, they cooked, he cooked it, You cooked, you cooked, you cooked it, He cooked, they cooked, thus in action, In being, bhusya becomes vuka. Aādi becomes bhussa vuka. Of the preceding a. When doubled in the aādi, the preceding bhussa becomes a. The fourth and second become the third and first. When doubled, of the preceding fourth and second, the third and first occur respectively, as in bakāra - babhuva, babhuvittha. Eyya etc. optionally in transgression, ssā, sasaṃsusse, sasathassaṃ, ssamhā, ssathassiṃsu, sasase, ssavhe, ssiṃ, ssāmhase. In the sphere of eyya etc., in transgression of action, ssā etc. occur optionally - due to the absence of a separate suffix or particle, or due to the absence of a cause, the transgression or non-accomplishment of an action is transgression of action - these ssā etc. are always in the past or future due to their capacity - not in the present, because transgression of action is impossible there - by āīi etc., optionally short - apacissa, pacissa, apacissā, pacissā, apacissaṃsu, pacissaṃsu - in place of ssessa, optionally akāra of eyyātha etc. - apacissa, pacissa, apacisse, pacisse, apacissatha, pacissatha, apacissaṃ, pacissaṃ. Apacissamha, pacissamha, apacissamhā, pacissamhā, apacissatha, pacissatha, apacissiṃsu, pacissiṃsu, apacissase, pacissase, apacissavhe, pacissavhe, apacissiṃ, pacissiṃ, apacissāmhase, pacissāmhase - in the passive - apacīyissa, paciyissa, apacīyissā, paciyissā - or in the elision of kya - apacissa, pacissa, apacissā, pacissā, apaccissa, paccissa, apaccissāna, paccissā, apaciyissaṃsu, pacīyissaṃsu, apacissaṃsu, pacissaṃsu. Apaccissaṃsu, paccissaṃsu, thus in being - abhuyissa, bhuyissa, abhuyissā, bhuyissā, abhuyissatha, bhuyissatha - if he speaks, if he goes to the south, he will not be a leader or an elder. In cause and effect, eyya, eyyuṃ, eyyāsi, eyyātha, eyyāmi, eyyāma, etha, eraṃ, etho, eyyavho, eyyaṃ, eyyāmhe. In an action that is a cause and in an action that is an effect, eyya etc. optionally occur in place of the present tense, in the sense of action. Eyya, eyyāsi etc. become ṭe. Eyya, eyyāsi, eyyami etc. optionally become ṭe - Let him cook. They should cook. For "eyyum," "uṃ" is optional: they should cook, you should cook; optionally "ātho" instead of "vā": you should cook, I should cook. And for "eyyāma," "emu" also. For "eyyāma," "emu" is optional, and "u" also: we should cook, we should cook, you should cook, you should cook, I should cook, we should cook; in the passive: let it be cooked, let it be cooked, let it be cooked, let them be cooked, etc.; in the impersonal: let it increase, let it increase. "If he cooks in the morning, he will eat," here the act of cooking Is understood as the cause, and the act of experiencing as the result. Ability, worthiness, etc. In ability, worthiness, etc., these endings are used to express the action: "Surely, you should cook the rice," you are able, you are worthy. Or in possibility. When possibility is implied and expressed by the verb, these endings are used, but not always: "Could you digest a stone with your stomach fire?" I believe, I trust that you could cook, you will cook, you cooked. In questions, wishes, and commands. In questions, etc., these endings are used to express the action. A question is an inquiry, a wish is a desire, two are A prayer with devotion, or a new command; In a question: "Should he cook rice or curry?" In a wish: "Oh, that he would cook for me!" In a command: "You should cook rice." Tu antu hi tha mi ma taṃ antaṃ ssu vho e āmase. In questions, wishes, and commands, these are used to express the action: let him cook, let them cook. "Hi" is elided after "a." "Hi" is optionally elided after "a": cook, or "thassa vā vehāka": you cook, you cook, I cook, we cook, let him cook, let them cook, cook, you cook, let it be cooked, let it be cooked, let them be cooked, etc.; in the impersonal: let it increase, let it increase; "to cook" means the desire to cook. And "ṇapi" in the causative action. In the action of one who causes another to act, "ṇi" and "ṇpi" are used to express the action, frequently: "following the horse," "ā" is added; because "ṇi" and "ṇpi" are prescribed in the causative action, the word ending in them Because it has the meaning of doing, tya and others come from the word pāci. Or optionally with Ṇi, Ṇa, and Āpi. When Ṇi and others are at the end, and have the meaning of doing, and are applied to the agent in the past tense, lopa optionally occurs to kamānantatya and others. "For yu and ṇu, e is the substitute for o" and "ñ, o, na, ma, ya, and va are substitutes for a vowel," so pācayati. Otherwise, pāceti, pācayare, pācayanti, pācenticcādi. In the passive, The vowel is lengthened. The vowel of the word with the meaning of doing is lengthened in kya, so pācīyati, pācīyare, pācīyanticcādi. It should be understood in the manner described. Because ṇi, ṇā, and pya are capable of causing action, the rule of na and bha does not apply to the forms. Even intransitive verbs, when combined with ṇi, ṇā, and pya, are transitive. Transitive verbs can have two objects, and verbs with two objects can have three objects. In the future, pācayissati, pācessati, pācayissare, pācayissanti, pācessare, pācessanticcādi. In the passive, pācīyissati. With the lopa of kya, pācissatīccādi. In the past, apācayittho, pācayatto, apācayattho, pācayattho, apācettho, pācettho, apācayi, pācayi. Apācayī, pācayī, apācayiṃsu, pācayiṃsu, apācayaṃsu, pācayaṃsu. Suṃ after ñ and o. Optionally, suṃ comes after ñ and o, so apācayasuṃ, pācayasuṃ, apācesuṃ, pācesuṃ, apācayuṃ, pācayumiccādi. The distinction is only the addition of suṃ to u. In the passive, apācīyittho, pācīyittho, apācīyattho, pācīyattho, apāciyi, pācīyi, apāciyī, pācīyi iccādi. In the recent past, apācayattha, pācayattha, apācettha, kapācettha, apācaya, pācaya, apācayā, pācayā, apācayu, pācayu, apācayū, pācayū iccādi. In the passive, apācīyattha, pācīyattha, apācīya, pācīya, apācīyā, pācīyā iccādi. In the remote past, The first is shortened. In reduplication, the first vowel is shortened, so papācaya, papācayu, papācaye, papācayittha, papācettha iccādi. In the passive, everything is the same as the active. In the conditional, apācayissa, pācayissa, apācayissā, pācayissā, apācayissaṃsu, pācayissaṃsu iccādi. In the passive, apāciyissa, pāciyissa, apācīyissā, pāciyissa, apācissa, pācissa, apācissā, pācissā iccādi. In the potential, pācaye, pācayeyya, pācayuṃ, pācayeyayumiccādi. In the passive, pācīye, p Like "ācīyeyya," etc., in the causative, "pācayatu, pācetu, pācayantu, pācentu," etc.; in the passive, "pācīyatu, pācīyantu," etc.; with ṇapi, "pācāpayati, pācāpeti," etc., is like the ṇyanta. "Pācayituṃ payutti" means ṇi also comes from the ṇyanta. Between ṇi and ṇapi. The elision of ṇī and ṇapi does not occur between ṇī and ṇapi. Because of the elision of the initial ṇi, "pācayati, pāceti," etc., should be understood everywhere. ṇapi is the same. The Bhū-ādi method. Now, for the purpose of explaining the varieties of verbalizing suffixes, some forms of each root, beginning with the roots of the Rudhādi group, which are the basis for counting aṭ and āṭha, are exemplified: "rudha āvaraṇe," etc. And "mañca" for the Rudhādi group. From the Rudhādi group, in the non-remote active forms, in "mānantatyādi," lo is inserted after the final vowel. "Rundhati, rundhare, rundhanti," etc.; in the passive, "maṃ vā rudhādīna" means optionally maṃ. "Rundhiyati, rujjhati," etc., should be understood everywhere like "paciviya." The Rudhādi method. "Diva kīḷā vijigiṃsā vohārajjuti thuti gatīsu." "Divādīhi yaka." From the Divādi group, yaka occurs in the la-conjugation. The letter ka is for the purpose of adding an anubandha. Similarly, above, "dibbati, dibbare, dibbanti," etc.; in the passive, "kivīyati, dibbati, divīyare, diviyanti, dibbare, dibbanti," etc. The Divādi method. "Tuda vyathane." "Tudādīhi ko." From the Tudādi group, ko occurs in the la-conjugation. "Tudati, tudanti," etc.; in the passive, "tudīyati, tujjati, tudīyare, tudiyanti, tujjare, tudyanti," etc. The Tudādi method. "Ji jaye." "Jyādīhi ktā." From the Jyādi group, knā occurs in the la-conjugation. "Jināti, jinanti," etc.; in the passive, "jiyati, jiyare, jiyanti," etc. The Jyādi method. "Kī dabbavinīmaye." "Kyādīhi kṇā." From the Kīādi group, kaṇā occurs in the la-conjugation. "Nāṇasu rasso." The vowel of the root is shortened in nā and ṇa. "Kiṇati, kiṇanti," etc.; in the passive, "kīyati, kīyare, kīyanti," etc. The Kyādi method. "Su savaṇe." "Svādīhi keṇā." From the Svādi group, keṇā occurs in the la-conjugation. "Suṇeti, suṇanti," etc.; in the passive, "sūyati, sūyare, sūyanti," etc. The Svādi method. "Tana vitthāre." "Tanāditvo." From the Tanādi group, o occurs in the la-conjugation. "Tanoti, tanonti," etc., in the active voice. The o-verbalizing suffix. He overpowers the armies of others.