English
When connecting words that express intention, for situations that are impossible and not allowed, the future tense (lṛṭ) itself, which is derived from the present stem, is not a variant of the optative mood (liṅ). For example: kiṃ kila tatra bhavān vṛṣalaṃ yājayiṣyati (梵文天城体, kim kila tatra bhavān vṛṣalaṃ yājayiṣyati, Sanskrit Romanization, Could it be that you will offer a bull there?). kiṃ kramiṣyatiki leleṣa vāmanaḥ (梵文天城体, kiṃ kramiṣyatiki leleṣa vāmanaḥ, Sanskrit Romanization, Will the dwarf walk?). na kṣame na marṣayāmi (梵文天城体, na kṣame na marṣayāmi, Sanskrit Romanization, I do not allow, I do not tolerate). na sambhāvayāmi (梵文天城体, na sambhāvayāmi, Sanskrit Romanization, I do not believe). na śraddhe (梵文天城体, na śraddhe, Sanskrit Romanization, I do not believe). asti (梵文天城体, asti, Sanskrit Romanization, there is). bhavati (梵文天城体, bhavati, Sanskrit Romanization, it is). vidyate (梵文天城体, vidyate, Sanskrit Romanization, it exists). nāma tatra bhavān vṛṣalaṃ yājayiṣyate (梵文天城体, nāma tatra bhavān vṛṣalaṃ yājayiṣyate, Sanskrit Romanization, Could it be that you will offer a bull there?). For words like yad (梵文天城体, yad, Sanskrit Romanization, if), yadā (梵文天城体, yadā, Sanskrit Romanization, when), jātu (梵文天城体, jātu, Sanskrit Romanization, when), the optative mood (liṅ) is used. When connecting words like "also," for situations that are impossible and not allowed, the past tense (laṅ) itself is not a variant of the future tense (lṛṭ). For example: yat tatra bhavān vṛṣalaṃ yājayete (梵文天城体, yat tatra bhavān vṛṣalaṃ yājayete, Sanskrit Romanization, if there you offer a bull). yadi tatra bhavān vṛṣalaṃ yājayete (梵文天城体, yadi tatra bhavān vṛṣalaṃ yājayete, Sanskrit Romanization, if there you offer a bull). yadā tatra bhavān vṛṣalaṃ yājayeta (梵文天城体, yadā tatra bhavān vṛṣalaṃ yājayeta, Sanskrit Romanization, when there you offer a bull). jātu tatra bhavān vṛṣalaṃ yājayeta (梵文天城体, jātu tatra bhavān vṛṣalaṃ yājayeta, Sanskrit Romanization, when there you offer a bull). na sambhāvayāmi (梵文天城体, na sambhāvayāmi, Sanskrit Romanization, I do not believe). na marṣayāmi (梵文天城体, na marṣayāmi, Sanskrit Romanization, I do not tolerate). na śraddhe (梵文天城体, na śraddhe, Sanskrit Romanization, I do not believe). For things that have already happened, the optative mood (lṛṅ) can also be used. bhra vi ni tu nityaṃ (梵文天城体, bhra vi ni tu nityaṃ, Sanskrit Romanization, constant error). na sambhāvayāmi (梵文天城体, na sambhāvayāmi, Sanskrit Romanization, I do not believe). ya tu tatra bhavān vṛṣalaṃ mā yaja miṣyata (梵文天城体, ya tu tatra bhavān vṛṣalaṃ mā yaja miṣyata, Sanskrit Romanization, if there you do not offer a bull). For words like yaccha (梵文天城体, yaccha, Sanskrit Romanization, give) and yatra (梵文天城体, yatra, Sanskrit Romanization, where), it is also used for belittling. When connecting words like yaccha (梵文天城体, yaccha, Sanskrit Romanization, give) and yatra (梵文天城体, yatra, Sanskrit Romanization, where), for situations of belittling, not being allowed, and impossibility, the optative mood (liṅ) can also be used. yaccha bhavān vṛṣalaṃ yājayet (梵文天城体, yaccha bhavān vṛṣalaṃ yājayet, Sanskrit Romanization, give, you offer a bull). yatra tatra bhavān vṛṣalaṃ yājayet (梵文天城体, yatra tatra bhavān vṛṣalaṃ yājayet, Sanskrit Romanization, where, you offer a bull). garhā mahe (梵文天城体, garhā mahe, Sanskrit Romanization, we condemn). na marṣāmi (梵文天城体, na marṣāmi, Sanskrit Romanization, I do not tolerate). na śraddhe (梵文天城体, na śraddhe, Sanskrit Romanization, I do not believe). For things that have already happened, the optative mood (lṛṅ) can also be used. bhā vi ni tu nityaṃ (梵文天城体, bhā vi ni tu nityaṃ, Sanskrit Romanization, constant manifestation). yatra tatra bhavān vṛṣala mayājayiṣyat (梵文天城体, yatra tatra bhavān vṛṣala mayājayiṣyat, Sanskrit Romanization, where, you did not offer a bull). For situations of wonder. When connecting words like yaccha (梵文天城体, yaccha, Sanskrit Romanization, give) and yatra (梵文天城体, yatra, Sanskrit Romanization, where), the optative mood (liṅ) is derived from the stem expressing wonder. This is a special case for all "la" letters. yaccha tatra bhavān vṛṣalaṃ yājayet (梵文天城体, yaccha tatra bhavān vṛṣalaṃ yājayet, Sanskrit Romanization, give, you offer a bull there). yatra tatra bhavān vṛṣalaṃ yājayet (梵文天城体, yatra tatra bhavān vṛṣalaṃ yājayet, Sanskrit Romanization, where, you offer a bull there). This is wonder. For things that have already happened, the optative mood (lṛṅ) can also be used. bhā vi ni tu nityaṃ (梵文天城体, bhā vi ni tu nityaṃ, Sanskrit Romanization, constant manifestation). āścadyṃ (梵文天城体, āścadyṃ, Sanskrit Romanization, wonder). yaccha tatra bhavān vṛṣala mayājayiṣyat (梵文天城体, yaccha tatra bhavān vṛṣala mayājayiṣyat, Sanskrit Romanization, give, you did not offer a bull there). For the remaining situations, the future tense (lṛṭ) is used. When yaccha (梵文天城体, yaccha, Sanskrit Romanization, give) and tatra (梵文天城体, tatra, Sanskrit Romanization, there) are used for wonder in other situations, the future tense (lṛṭ) itself changes. This is a special case for all "la" letters. adbhutamanthanomasarvarokṣyati (梵文天城体, adbhutamanthanomasarvarokṣyati, Sanskrit Romanization, wonderful stirring). bādhiro nāma vyākaraṇaṃ śroṣyati (梵文天城体, bādhiro nāma vyākaraṇaṃ śroṣyati, Sanskrit Romanization, the deaf will hear grammar). Use the optative mood (liṅ) in the mind. When used for wonder, for things that should be said, use the optative mood (liṅ), and for the remaining situations, this is a special case of the future tense (lṛṭ). For situations of wonder: nāma yadi sa bhuñjita (梵文天城体, nāma yadi sa bhuñjita, Sanskrit Romanization, could it be that he will eat?). For words like ut (梵文天城体, ut, Sanskrit Romanization, up) and api (梵文天城体, api, Sanskrit Romanization, also), it means very much. When connecting words like ut (梵文天城体, ut, Sanskrit Romanization, up) and api (梵文天城体, api, Sanskrit Romanization, also), the optative mood (liṅ) is derived from the stem. This is a special case for all "la" letters. utkurṣāt (梵文天城体, utkurṣāt, Sanskrit Romanization, excellence). api kuryāt (梵文天城体, api kuryāt, Sanskrit Romanization, also do). "bāḍhaṃ (梵文天城体, bāḍhaṃ, Sanskrit Romanization, very much)" means very much.
Chinese
如果是这样，应当好好地做。这是“非常做”的意思。非常的意思是什么呢？乌丹达哈。巴底希亚底。阿比达哈斯亚底德瓦让。对于提问和遮蔽也应当理解。对于已经发生的，那么“哦”这个词可以消除。因此，对于已经发生的，对于已经失去的事务，应当经常进行观察。乌达嘎嘎日希亚底。阿斯亚嘎日希亚底。对于极度渴望，对于不是卡匝底的情况。对于渴望，存在就是显现渴望的意思的差别。那个极度渴望就是极度明显。那个 在进入时，变为令，所有拉字都是特例。嘎摩美布恩吉巴瓦那。不是卡匝底的情况是什么呢？卡匝底吉瓦底得玛达玛拉比达特瓦姆普日恰米卡匝底吉瓦底巴瓦底。对于存在和能力的意思，为了那个目的而极度结合。对于能力的意思的境，对于使存在被理解，变为令。如果能力的意思的词不结合的情况。所有拉字都是特例。阿比萨尔瓦当西拉萨阿宾迪亚底。阿比普拉斯塔达扬布恩吉底。能力的意思是什么呢？比德夏斯塔伊德瓦达达哈。普拉耶那格拉芒格拉芒嘎米希亚底。为了那个目的而极度结合是什么呢？阿拉姆德瓦达达南哈尼希亚底。对于已经失去的事务，对于已经发生的，对于巴辛也变为令。阿比卓那巴嘎玛博希亚底。阿比瓦吉拉哈达那阿巴底。对于表达不是雅德的词根的情况。词根表达存在，令也可以变化。如果雅匝的词不结合的情况。对于先前经常获得的，为了分别考察的意思而表达。桑巴瓦亚米西拉德德阿巴嘎拉巴亚米布恩吉底巴瓦那。巴晓底巴瓦那。阿邦嘎达巴瓦那。又，不是的情况是什么呢？桑巴瓦亚米雅德布恩吉底巴瓦那。能力的意思就是，桑巴瓦亚米比德夏斯塔伊德瓦达达多格拉芒嘎米希亚底。事务变为令的情况就是，桑巴瓦亚米阿博夏达巴瓦那。对于原因和结果。作为原因和作为结果，从事务进入的词根中，令也可以变化。德夏内那匝底亚亚那夏嘎达姆巴瓦巴贝达。德希内那匝底亚斯亚底那夏嘎达姆巴瓦巴比希亚底。在这里为什么不变化呢？汉底阿巴拉亚底。瓦
English
If so, it should be done well. This is the meaning of "doing very much." What is the meaning of "very much"? Udandaha. Patisyati. Abidhasyati dvaram. It should also be understood for questions and concealment. For what has already happened, then the word "oh" can be eliminated. Therefore, for what has already happened, for the affairs that have been lost, one should always observe. Udaka karisyati. Asya karisyati. For extreme desire, for situations that are not kacchit. For desire, existence is the difference in the meaning of manifest desire. That extreme desire is extremely clear. That When entering, it becomes ling, all la letters are exceptions. Kamo me bhunjhi bhavana. What is the situation that is not kacchit? Kacchij jivati te mata mara viddhatvam prcchami kaccid jivati parvati. For the meaning of existence and ability, extremely combined for that purpose. For the realm of the meaning of ability, for making existence understood, it becomes ling. If the word of the meaning of ability is not combined. All la letters are exceptions. Api sarvatam sirasa abhindyat. Api prasthata yam bhunjit. What is the meaning of ability? Videśasthayi devadattah. Prayeṇa gramam gramam gamisyati. What is extremely combined for that purpose? Alam devadattanam hanisyati. For the affairs that have been lost, for what has already happened, for bhasin it also becomes ling. Api drona paka ma bhosyat. Api vajrahata na apati. For expressing the root that is not yad. The root expresses existence, ling can also change. If the word of yajja is not combined. For what is often obtained previously, it is expressed for the meaning of separate examination. Sambhavayami siraddha apakalpayami bhunjit bhavana. Bhaksyoti bhavana. Abhungkta bhavana. Again, what is the situation that is not? Sambhavayami yad bhunjit bhavana. The meaning of ability is, Sambhavayami videśasthayi devadatto gramam gamisyati. The situation where the affair becomes ling is, Sambhavayami abhosyata bhavana. For cause and effect. As cause and as effect, from the root of the affair entering, ling can also change. Deśanena cedayayan na sakaṭam paryabhavet. Deśinena cedayasyati na sakaṭam paryabhavisyati. Why does it not change here? Hanti apalayati. Va