Verbs

12/27/2016 Learning Sanskrit Sanskrit verbs Introduction Sanskrit & Sánscrito
LEARNING SANSKRIT - VERBS (1)
VERBS - INTRODUCTION
INTRODUCTION: THE MAP
All right. Take it easy!, because we are facing a hard-to-scale mountain now: "Sanskrit Verbs". This subject may become a real
headache if you do not approach it in a suitable manner.
Most books dealing with Sanskrit grammar simply give list after list of verbal conjugations with a brief explanation which makes you
even more confused. The problem lies in the approach. First of all, you need a "map" of the terrain. Without a map you risk falling
down while climbing the mountain, because maybe you choose to ascend, in a certain stage, through a dangerous path.
So, rst step: To get a map. And I already have one for you. Here you are the map. Study it attentively:
Map: Part 1
KINDS OF VERBS NATURE VARIETIES SUB-VARIETIES NATURE
They are divided
into ten gaṇa-s
(houses or
classes). In turn,
there are two
These are roots groups within this Since they are weak, you will have to strengthen
PRIMITIVES which originally division: a) 1st, 4th, -- them somehow. Guṇa substitution is a good means,
exist in Sanskrit indeed.
6th and 10th
houses or classes;
b) 2nd, 3rd, 5th, 7th,
8th and 9th houses
or classes
They convey the notion of "cause". Ex. from "budh"
Causals or Ṇijanta-
(to know) is derived the Causal "bodhayati"
s
(He/She/It causes to know).
They may be They convey the notion of "desire". Ex. from "budh"
Desideratives or
derived from (to know) is derived the Desiderative "bubhutsati"
Sannanta-s
"any" root (He/She/It wishes to know).
These are the
belonging to "any" They convey the notion of "repetition" or
verbs which are
gaṇa (house or Frequentatives "intensity". Ex. from "budh" (to know) is derived
DERIVATIVES derived from
class). In short, (Intensives) or the Frequentative "bobudhīti" (He/She/It
original roots or
they belong to the Yananta-s frequently or intensely knows. He/She/It knows
nouns
class to which the over and over again).
original root
They are formed from nouns and convey the notion
belongs
Denominatives of performing, using, becoming, wishing, treating,
(Nominal) or etc. in respect of the respective noun. Ex. from
Nāmadhātu-s "putra" (son) is derived the Denominative
"putrīyati" (He/She/It treats -someone- as a son).
Map: Part 2
VOICES NATURE VARIETIES NATURE
It is by far the most used Voice. Ex.
ACTIVE VOICE
"Devadatta eats barley" (Devadatto yavaṁ -- --
https://www.sanskritsanscrito.com/en/learningsanskritverbs11/449 1/7
(Kartariprayoga) bhakṣati).
Passive properly so
Ex. "Barley is eaten by Devadatta"
It is also often used. It is divided into two called
(Devadattena yavo bhakṣyate)
PASSIVE VOICE classes, although the Impersonal Voice is also (Karmaṇiprayoga)
considered to be a third class of Passive. Re exive
Ex. "Barley is cooked" (Yavaḥ pacyate)
(Karmakartariprayoga)
IMPERSONAL Even though it is a Voice apart, is often
VOICE considered to be a third class of Passive. Ex. -- --
(Bhāveprayoga) "It is gone" (Gamyate).
Map: Part 3
SETS OF ENDINGS NATURE
When the verb is conjugated by using the terminations pertaining to this pada,
PARASMAIPADA (lit. "Word for another") so the action denoted by it is "theoretically" done "for the sake of another".
The word "parasmai" means "for another". Hence its name.
When the verb is conjugated by using the terminations pertaining to this pada,
ĀTMANEPADA (lit. "Word for self") so the action denoted by it is "theoretically" done "for the sake of oneself". The
word "ātmane" means "for self". Hence its name.
Some verbs take only the Parasmaipada, while others take Ātmanepada. There are verbs that take both of pada-s. The original
meaning of these two sets of terminations, that is, "for the sake of another" and "for the sake of oneself", is somewhat lost now.
However, if you have to use a verb that takes both Parasmaipada and Ātmanepada, so you must use the rst pada when the action
denoted by the verb is "for the sake of another", and the second pada when is "for the sake of oneself".
Map: Part 4
TENSES (KĀLA-S) NATURE EXAMPLES
Apart from the usual Present,
sometimes it may come to "He goes to the woods" -Sa vanaṁ gacchati- ["(Sa)... gacchati" = (He)
PRESENT (Vartamāna)
indicate an "immediate future" goes]
or even a past
It is the rst kind of past in
"He went to the woods (recently)" -Sa vanamagacchat- ["(Sa)...
IMPERFECT (Anadyatanabhūta) Sanskrit. It indicates a "de nite
agacchat" = (He) went -recently-]
recent past".
It is the second kind of past in
"He went to the woods (long ago)" -Sa vanaṁ jagāma- ["(Sa)...
PERFECT (Parokṣabhūta) Sanskrit. It indicates a "remote
jagāma" = (He) went -long ago-]
past".
It is the third kind of past in "He went to the woods (but you cannot say exactly when)" -Sa
AORIST (Bhūta) Sanskrit. It indicates an vanamagamat- ["(Sa)... agamat" = (He) went -but you cannot say
"inde nite past". exactly when-]
PERIPHRASTIC FUTURE It is the rst kind of future in "He will give food (two possibilities here: -you know exactly when he will
--1st future-- Sanskrit. It indicates a "de nite do so- and -you know that he will not do that soon-)" -So'nnaṁ dātā- ["
(Anadyatanabhaviṣyan) future but not a near one". (So)... dātā" = (He) will give -1st future-]
It is the second kind of future in
"He will give food (two possibilities here: -you do not know exactly when
SIMPLE FUTURE Sanskrit. It indicates an
he will so- and -you know that he will do that soon-)" -So'nnaṁ
--2nd future-- (Bhaviṣyan) "inde nite future and a near
dāsyati- ["(So)... dāsyati" = (He) will give -2nd future-]
one too".
MOODS (ARTHA-S) NATURE EXAMPLES
It indicates predominantly
"command". However, it may
"Give me food" -Annaṁ me dehi- ("dehi" = Give -a command in this
IMPERATIVE (Ājñā)
also point out "entreaty, gentle case-)

inquiry, etc."
"The Yogī should mutter the mantra" -Yogī mantraṁ japet- ("japet" =
"command" and "invitation".
Should mutter -an invitation in this case-) or also "Go to the
POTENTIAL (Vidhi) However, it may also point out
woods" -Tvaṁ vanaṁ gaccheḥ- ("gaccheḥ" = Go -a courteous
"giving permission, asking a
command now-)
question, etc.".
"If there would be plenty of food then I would be happy" -
Subhikṣamcedabhaviṣyattadā sukhyahamabhaviṣyam- ["(ced)
"condition". However, it may
CONDITIONAL (Saṅketa) abhaviṣyat" = (If) there would be -an anteceding condition- and "
also be used "to indicate a past
(aham) abhaviṣyam" = (I) would be -the possible consequence to
or future action, etc.".
the previous condition-]
"blessing". However, it may also "May she be successful!" -Sā kṛtārthā bhūyāt- ["(Sā)... bhūyāt" =
BENEDICTIVE (Āśis)
be used "to express the May (she) be! -a good wish-]
speaker's wish".
Since the SUBJUNCTIVE (Saṁśaya) is used only in the Veda-s, it will not be studied here
Submap: Part 1
NUMBERS PERSONS
Three persons using the three numbers each: 1st) I, both of us,
Singular, Dual and Plural
we; 2nd) you, both of you, you; 3rd) he/she/it, both of them, they
Submap: Part 2
AN ADDITIONAL WAY OF CLASSIFYING TENSES AND MOODS
CONJUGATIONAL (Sārvadhātuka) NON-CONJUGATIONAL (Ārdhadhātuka)
The Present, the Imperfect, the Imperative and the Potential. The rest of Tenses and Moods. They are so called because the
They are so called because the roots are "mostly" transformed endings are combined directly with the root itself without any
into a special base before adding the endings to them. transformation of it into a special base.
All right, this is a good map. However, it is not complete yet. As you learn more and more, I will give you other speci c maps to be
used in well de ned zones of the mountain. Do not worry because I am leading the way.
top
TECHNICAL NAMES FOR TENSES AND MOODS
Instead of the long names, the grammarians use technical names (which are mostly shorter than the former) to designate the Tenses
and Moods. Since they are very useful, you should strive to learn them. They are tools you will need to climb up the huge mountain of
the Verbs. Here you are a simple table wherein you will nd the original names as well as the technical ones.
Submap: Part 3
TENSES (KĀLA-S) NAME TECHNICAL NAME
PRESENT वतमान - Vartamāna लट -् Laṭ

IMPERFECT अनतनभूत - Anadyatanabhūta लङ ् - Laṅ
PERFECT परोभूत - Parokṣabhūta िलट -् Liṭ
AORIST भूत - Bhūta ङ ् - Luṅ
PERIPHRASTIC FUTURE
अनतनभिवन -् Anadyatanabhaviṣyan ट -् Luṭ
--1st future--
SIMPLE FUTURE
भिवन -् Bhaviṣyan ऌट -् Ḷṭ
--2nd future--
MOODS (ARTHA-S) NAME TECHNICAL NAME
IMPERATIVE आा - Ājñā लोट -् Loṭ

POTENTIAL िविध - Vidhi िविधिलङ ् - Vidhiliṅ
CONDITIONAL से त - Saṅketa ऌङ ् - Ḷṅ
BENEDICTIVE आिशस -् Āśis आिशलङ ् - Āśirliṅ
SUBJUNCTIVE संशय - Saṁśaya लेट -् Leṭ
Good. And now, you will learn a few things about Dhātu (root) and Aṅga (base).
top
DHĀTU AND AṄGA
Dhātu means "verbal root" and Aṅga means "verbal base" in our following study. It is indispensable to fully understand this topic if
you want to advance fast in Sanskrit learning. Some people attempt to overlook this point and as a result they face trouble later.
Within the "Primitive Verbs" category, there are ten "houses or classes" (gaṇa-s). The "Derivative Verbs" belong to the class to which
the original roots belong. These houses or classes "generally" do not use the verbal root (dhātu) directly in the conjugation. It is as if
the verbal root is too young or underdeveloped and it must be turned into a kind of developed entity to be conjugated. So, before
using any verbal root, you will have to "strengthen" it in some way because it is too weak and underdeveloped yet. Each house or class
(gaṇa) is simply a way to transform the original root into a base. The only tenses and moods that are a ected by the gaṇa-s or classes
are Present (Vartamāna or Laṭ --technical name--), Imperfect (Anadyatanabhūta or Laṅ --technical name--), Imperative (Ājñā or Loṭ --
technical name--) and Potential (Vidhi or Vidhiliṅ --technical name--). It is very important that you understand this "framework"
before going on. The rest of Tenses and Moods is not a ected by the gaṇa-s (houses or classes). Therefore, with the study of every
class or gaṇa, we will be studying Present, Imperfect, Imperative and Potential. Of course, I will start with simple Present tense, do
not worry. We are still in the valley and planning how to climb up that high mountain known as "Sanskrit Verbs".
top
UNDERSTANDING THE CONJUGATIONS OF VERBS
As I said previously, a verbal root is too weak so as to be used in a real conjugation. It must be strengthened in some way. The most
common form to do that is through Guṇa substitution. However, Vṛddhi substitution is also used. You may wonder: "Substitution of
what?" Substitution of the vowel contained in the primitive verbal root. All dhātu-s or roots have a vowel. This vowel may be either
the entire root (e.g. "i" --to go--) or just a part of it (e.g. "man" --to think--). Guṇa and Vṛddhi substitutions will be applied to the
vowel in the root according to de nite rules. And now a simple chart since maybe you do not remember Guṇa and Vṛddhi:
Gradations of Vowel Alternation

Type Vowels
WEAKENED GRADATION (simple vowels) a i-ī u-ū ṛ-ṝ ḷ
STRENGTHENED GRADATION (Guṇa) a e o ar al
PROTRACTED GRADATION (Vṛddhi) ā ai au ār āl
That is, if the root contains "a" you will have probably to turn it into "ā" (Vṛddhi) when conjugating certain kinds of verbs. In turn, if
the root contains "i" you will have probably to turn it into "e" (Guṇa) when conjugating other kinds of verbs. The mechanics is quite
simple when you grasp the core of it.
The ten houses or classes (gaṇa-s) may be divided into two groups: (1) 1st, 4th, 6th, 10th and (2) 2nd, 3rd, 5th, 7th, 8th, 9th. In the rst
group "a" vowel is added to the base or Aṅga, which remains unchanged throughout; while in the second "a" is not added to it and
the base is changeable. Note that as far as rst group's roots are concerned some authors call "base" the nal result of "base + a". For
example: the base of "budh" (to know) is "bodh". Then you will have to add "a" to it because that root belongs to the 1st house or
class. So, the nal result is "bodha". Some grammarians say that this "bodha" is the real base and not "bodh", which is a kind of "pre-
base" according to them. Beyond this di erence in concepts, the procedure to conjugate a verb remains the same. Nevertheless, in
our study of the verbs I will call "bodh" a base and "bodha" a kind of "compound" base (base + "a").
A couple examples of those two groups by using the roots or dhātu-s "nī" (to lead) and "dhā" (to place). Note that these are
"instructive" examples in which I use many rules that I have not still taught you. These both examples are merely informative ones:
The verbal root "nī" (to lead) belongs to the 1st house or class ( rst group). According to a rule of the 1st house or class, you must
substitute "e" (Guṇa substitution for "ī", See the above table) for "ī" in "nī". Thus, the primitive root has been transformed into "ne"
now. Well, another rule of the 1st class states that you must add "a" to "ne". So, you have now "nea". However, according to the rst
primary rule of Vowel Sandhi (combinations of vowels, See Rules of Sandhi): Two Sanskrit vowels cannot be placed together (one
following the other). Therefore, you use the 6th primary rule of Vowel Sandhi: "e", "o", "ai" and "au", when followed by a vowel
"within one word", are changed to "ay", "av", "āy" and "āv" respectively... As a result you have now "naya" (a compound base) to
which you will add the respective terminations (e.g. "ti": "nayati" --he/she/it leads--). Each of the tenses (Present and Imperfect) and
moods (Imperative and Potencial) has an exclusive set of terminations. That is, Present tense has its own set of endings; likewise
Imperfect tense and Imperative, Potential moods have their own set of terminations. In turn, there are certain sets of terminations
that are applied to roots of the rst subgroup and not to the second one, and vice versa. Do not worry, I will teach all that to you in
due course.
The base "ne" which was turned into "nay" when "a" was added to it remains the same no matter what termination, tense (Present
and Imperfect) or mood (Imperative and Potential) you use. That is to say, the base is unchangeable. The process is succinctly shown
below:
Processing the root "nī"

(1) nī
(2) ne (3) nea (4) naya ("e" is changed into "ay". This would be the (5) A termination is nally added to "naya"
(dhātu or
(aṅga ("a" is verbal base or aṅga according to some grammarians. I (e.g. "ti"). So, the nal result would be
verbal
or base) added) call it a "compound base") "nayati" (he/she/it leads)
root)
The second root is "dhā" (to place). It belongs to the 3rd house or class (second group). Therefore, the base is changeable and no "a" is
added to it. Let us see how to form the base. According to the rules of this gaṇa, the base is formed by reduplication of the root. To
reduplicate the root does not mean merely to write twice the same root. Not at all. To reduplicate "generally" means to add the rst
vowel (sometimes in its Guṇa form, sometimes in its short form) of a root along with the initial consonant (if there is any) to the root
itself. If the consonant is aspirate (kha, gha, tha, dha, etc.), the aspiration ("h") is omitted. This is an extremely general rule because
there are some other rules to be followed and the reduplication is not always so easy. Consequently, the matter is not so simple, but
for the time being is enough for you to know this. I will explain how to conjugate verbs belonging to 3rd house or class to you later on.
Obviously, the example root ("dhā") contains a vowel and an initial consonant. To reduplicate it, you will have to add the vowel "ā"
but in its short form ("a") together with "dh" but without its aspiration ("h") to the root itself. That is, you will have to add "da" to the
original root or dhātu to form a base.
Thus, you have now the base "dadhā" (no additional "a" is to be added to it). The last step is to add a termination to it in order to form
the proper conjugation in either the Present/Imperfect tenses or Imperative/Potential moods. However, this base does not remain
unchanged all the time. For example, you write "dadhāsi" (you place) in the 2nd person singular of the Present tense, but in the
Imperative mood, you have to write "dhehi" (place!) and not "dadhāhi". Note how the original base "dadhā" was transformed into
"dhe". In short, the base is changeable and no additional "a" is added to it. The process is succinctly shown below:
Processing the root "dhā"

(1) dhā (dhātu or (2) dadhā (aṅga or (3) A termination is nally added to "dadhā" (e.g. "ti"). So, the nal result would be
verbal root) base) "dadhāti" (he/she/it places)
Enough. You have now some elements to begin your ascent. But, be careful. Do not try to go up too fast or you will go down quickly,
haha! Let us see the strategy to follow in order not to fall down into the abyss in the future. Pay full attention to my instructions if
you want to get to the summit.
top
STRATEGY TO BE FOLLOWED TO CLIMB UP THE MOUNTAIN
Most people fail to climb up this mountain known as "Sanskrit Verbs" because they do not know how to approach it. There are three
kinds of approach:
(1) "I do not need to do any e ort because the Lord Himself will give the Sanskrit knowledge to me spontaneously. I do not need to
strive to learn all those di cult rules to conjugate Sanskrit verbs. God will open my mind and the knowledge of Sanskrit language will
ow into it by itself".
(2) "My intellect is really powerful and I will not face any trouble to learn this language. I can learn by heart all those rules. I have
learnt others languages and it was not di cult at all. The power of my intellect is the only thing I need".
(3) "I know that my intellect is powerful but I also know that Sanskrit language is an ocean di cult to cross. So many people have
gotten lost in it. However, the grace of the Lord along with the force of my intellect will allow me to cross it anyway. Of course, there
will be some problems on my way, but I will get to the other side in the end".
There have been some people with an enormous devotion. Through that devotion they could do whatever they wanted. It is said that
the Lord Himself was their slave. Nevertheless, if one ponders over the present state of consciousness of the average person, the
conclusion is the following: "The probability of nding that state of devotion in someone is really low". As a matter of fact, most
people are merely waiting for the grace of God out of sheer laziness. And consequently, most people will just keep waiting for the
Sanskrit knowledge to ow into their minds. Of course, that knowledge will not come near them even in a millennium. So, the rst
attitude is "generally" an inadequate one. Laziness of intellect is a bad habit in lots of people.
There are people with a tremendous intellectual power. However they "might" lose sight of the immensity of the ocean right in front
of them. Consider this: There are ten houses or gaṇa-s. A particular verb may belong to one, two or more gaṇa-s. You will have to
learn and remember the gaṇa-s to which that verb belongs to conjugate it, and since there are many verbs, your problem is really a
big one. Then, there is a set of endings for Present tense, another one for Imperfect tense, and so on. Besides, in Sanskrit there is the
dual number (apart from singular and plural). So, you have 3 terminations for the singular, 3 for the dual and 3 for the plural.
Moreover, a verb may be conjugated in Middle Voice (apart from Active and Passive Voices). The Middle Voice has its own set of
terminations, of course. And to make things worse, a particular verb may admit conjugation in both Active Voice and Middle Voice or
in just one of them. Therefore, you will have to know all this if you want to conjugate a verb properly. And be sure that this is only the
tip of the iceberg. There are many, many, many additional rules. Obviously, no matter how powerful an intellect may be, the ocean of
Sanskrit Verbs is a real nightmare. Since many people with strong intellects have failed to cross it, it is really probable that you will
fail to do it too if you only rely on the intellect. The second attitude should be given up or you will drown in that ocean, haha!
I think that the third attitude is the right one, because you use both the devotion and the intellect. You develop a devotional attitude
to Sanskrit. You think of it as the sound embodiment of God Himself and not as a mere language to be learnt. If you are not able to feel
devotion to Sanskrit, the ascent will be "almost" impossible. So, you must study Sanskrit verbs and the rest with love in your heart. If
you do not love Sanskrit, you will not understand it. Remember that Sanskrit language is the base of a great and ancient culture. So
many sages have used it to write their experiences and pass on their wisdom to us. The powerful Mantra-s themselves are based on
Sanskrit language and its rules of pronunciation. Simultaneously, you strive to learn Sanskrit verbs and the rest. You leave your
laziness behind and use your intellect to understand how to conjugate verbs. Thus, two Cakra-s (centers of power) are working
together in you: (Anāhatacakra --emotional center-- and Ājñācakra --intellectual center--). Use these two wings to cross that
unfathomable ocean and the goal will be yours in the end.
As you see, I have used the analogy of an ocean now. Whether it is an ocean or a mountain or whatever, think of Sanskrit verbs as
something really huge that will demand all your love and intellectual strength if you want to conquer it. Thus, Sanskrit learning is
quite a spiritual path in itself. When you learn Sanskrit language, you are practicing Jñānayoga (Yoga of Knowledge), Bhaktiyoga
(Yoga of devotion), Karmayoga (Yoga of action), etc. In the next document about Sanskrit Verbs, I will give you more teachings about
the correct approaching to it. Good luck!
top
CONCLUDING REMARKS
This document is nished. Study it over and over again to understand the crucial concepts thoroughly. Next document, I will teach
you how to conjugate verbs belonging to the rst group formed from 1st, 4th, 6th and 10th houses or classes. The verbal base in these
gaṇa-s is unchangeable and you need to add "a" to the verbal root in order to form the base. Since there are lots of verbs "living" in
those houses, if you learn how to conjugate them according to their rules, the probabilities for a successful learning of Sanskrit Verbs
will increase. See you!
top
FURTHER INFORMATION
This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru
conversant with Sanskrit language and Trika philosophy.
For further information about Sanskrit, Yoga and Indian Philosophy; or if you simply want to comment, ask a
question or correct a mistake, feel free to contact us: This is our e-mail address.
English-Home | Sitemap | About us | Purpose | Support
This page uses the International Alphabet of Sanskrit Transliteration (IAST)

Read more about IAST
Copyright © 1999-2016 Gabriel Pradīpaka - All rights reserved. Terms of use
Privacy and Security statement
12/27/2016 Learning Sanskrit Sanskrit verbs Roots with unchangeable bases (Part 1) Sanskrit & Sánscrito
VERBS -ROOTS WITH UNCHANGEABLE BASES (PART 1)-
INTRODUCTION: THE FIRST STATION
"Roots with unchangeable bases" is the 끑�rst station in your climbing up the mountain called "Sanskrit Verbs". This is the 끑�rst
document dealing with this subject. Although it was easy to get here, keep in mind that it is very important that you "fully"
understand the basic premises about conjugation taught by me at this point. Follow my instructions to the letter and nothing will go
wrong. The vast majority of Sanskrit verbs belongs to 1st, 4th, 6th and 10th Houses or Classes. Thus, if you learn to conjugate them in a
proper manner, it will be easier for you to make it to the summit.
Remember that the ten Houses or Classes only a檜�ect Present and Imperfect Tenses as well as Imperative and Potential Moods. Pay
special attention to 10th House because the most part of the roots there are Derivative ones [See Verbs (1) (English)] for more
information] despite there are some Primitive roots too. The process to conjugate a verb belonging to any of these four major Houses
or Classes with unchangeable bases is a really easy-to-understand one. Here you are the well-known table to form Guṇa and Vṛddhi:

Type Vowels
As you know, the original root or "Dhātu" must be somehow "strengthened" and turned into a base or "Aṅga" before adding any
ending to it. Guṇa, and sometimes Vṛddhi too, are good means to do that.
Ah!, two more things: 1) You will 끑�nd here many examples of conjugation. 2) You will 끑�nd a list of terminations here.
Let us get down to work!
top
GAṆA-S (HOUSES OR CLASSES)
As I said, there are ten Houses or Classes (Gaṇa-s). Even though each of them states a particular way to conjugate the verbs belonging
to it, it might be said that there are two major groups. The 끑�rst group formed from 1st, 4th, 6th and 10th Houses o Classes, which you
are studying right now, has two main characteristics:
1) The base or "Aṅga" is unchangeable. Remember that the base is "generally" the very root but strengthened via Guṇa or Vṛddhi
substitutions (or even some other alternative methods). Sometimes, the base coincides with the root.
2) The vowel "a" is added to the base to form a kind of "compound" base.
The second group formed from 2nd, 3rd, 5th, 7th, 8th and 9th Houses or Classes, which you will study later on, has also two main
characteristics:
1) The base or "Aṅga" is changeable. Remember that the base is "generally" the very root but strengthened via Guṇa or Vṛddhi
2) The vowel "a" is not added to the base to form a kind of "compound" base.
Very simple indeed. Now, the technical names of every Gaṇa. Note that the names indicate that the list of verbs included in a House
begins with that one which is the most important. Obviously, as you study each of the Houses or Classes, you will 끑�rstly learn how to
conjugate the most representative verb of that Gaṇa. Listen:
House
or Name Transliteration Translation
Class
1 ािद Bhvādi (The House or Class whose list of roots) begins (ādi) with " bhū" (to become, be, etc.)
2 अदािद Adādi (The House or Class whose list of roots) begins (ādi) with " ad" (to eat, consume, devour, etc.)
(The House or Class whose list of roots) begins (ādi) with "hu" (to sacri򦵔ce, o泈�er or present an oblation,
3 ु
जहोािद Juhotyādi
to worship or honor, etc.)
4 िदवािद Divādi (The House or Class whose list of roots) begins (ādi) with "div" (to play, gamble, etc.)
5 ािद Svādi (The House or Class whose list of roots) begins (ādi) with "su" (to press out, to extract, etc.)
6 तदु ािद Tudādi (The House or Class whose list of roots) begins (ādi) with "tud" (to push, strike, etc.)
7 धािद Rudhādi (The House or Class whose list of roots) begins (ādi) with "rudh" (to obstruct, restrain, etc.)
8 तनािद Tanādi (The House or Class whose list of roots) begins (ādi) with "tan" (to stretch, extend, spread, etc.)
9 ािद Kryādi (The House or Class whose list of roots) begins (ādi) with "krī" (to buy, purchase)
10 ु
चरािद Curādi (The House or Class whose list of roots) begins (ādi) with "cur" (to steal, rob, etc.)
A last thing: Remember that the Gaṇa-s (Houses or Classes) only a檜�ect Present and Imperfect Tenses as well as Imperative and
Potential Moods. That is why, you will only study those tenses and moods while learning to conjugate according to the rules of every
House or Class. And now, let us study the 1st, 4th, 6th and 10th Gaṇa-s.
top
1ST, 4TH, 6TH AND 10TH HOUSES OR CLASSES
Before learning how to conjugate in Present/Imperfect Tenses (in this document) and Imperative/Potential Moods (on next
document), you need to know the general rules to be used with every Gaṇa so that you may form the base properly. Despite the
di檜�erences, there is one common feature in all these Houses: You have to add "a" to the base. Of course, some other common features
have been also added. I have summarized all in a simple Chart. Pay attention:
RULES TO FORM A BASE PROPERLY

GAṆA
HOW TO COMMON FEATURES
(HOUSE OR CLASS)
(a) If the root ends in a vowel, you have to turn this one into its The vowel "a" must be added to the
Guṇa substitute. base to form a kind of "compound"
1st (Bhvādi)
(b) If the penultimate letter of the root is a "short" vowel, you base. However, this very "a" is (1)
have to transform this vowel into its Guṇa substitute. dropped before terminations
(a) Any vowel present in the root remains unchanged [except
beginning with "a", and (2) is
penultimate "i", "u", "ṛ" and "ḷ" when followed by "r" or "v" plus
lengthened before terminations
4th (Divādi) a consonant; and a penultimate or 끑�nal "ṝ". See (3) and (4) in
beginning with a Semivowel, a Nasal,
Common Features].
"jh" or "bh".
(b) The Semivowel "y" is added to the root.
Besides, (3) the penultimate "i", "u",
(a) If the penultimate letter of a the root is a vowel (short or
"ṛ" or "ḷ" of a root must be lengthened
long), it remains unchanged [except penultimate "i", "u", "ṛ" and
when followed by "r" or "v" plus any
"ḷ" when followed by "r" or "v" plus a consonant; and a
consonant. Careful! Moreover, (4)
penultimate "ṝ". See (3) and (4) in Common Features].
6th (Tudādi) when the vowel "ṝ" (long) occupies
(b) If the 끑�nal letter of the root is "i", "ī", "u", "ū", "ṛ" or "ṝ", it
the penultimate or 끑�nal position in a
changes to "iy", "uv", "riy" and "ir" respectively. In other words, root and it does not take Guṇa or
"i" and "ī" change to "iy"; "u" and "ū" change to "uv", while "ṛ" Vṛddhi or any other change (See 6th
changes to "riy" and "ṝ" changes to "ir". Gaṇa), is to be changed to "ir" or to
(a) If the penultimate letter of the root is a "short" vowel (except "ur" (only if a Labial or "v" precedes).
"a"), it takes the Guṇa substitute. In turn, "i" in "ir" and "u" in "ur" must
(b) If the root has a 끑�nal vowel or a penultimate "a", not be lengthened when "ir" or "ur" is
prosodically long, all of them are to be turned into their followed by a consonant.
respective Vṛddhi substitute. Note that "y", which you add to a root
10th (Curādi)
[A vowel is prosodically long when it is followed by two or more of the 4th Gaṇa to form the base might
consonants; e.g. "a" in "mantra". Note that the penultimate "a" in turned out to be that "additional"
"mantra" is not originally long, but it becomes so, as it were, consonant which is mentioned in (3)
because it is followed by three consonants (ntr)] and (4).
(c) "ay" is to be ultimately added.
These are the rules. However, a few roots undergo some speci끑�c changes apart from those abovementioned. Do not worry, I will
explain that to you in due course.
Do not panic, please, because I will guiding you all the time. Do not learn by heart! Although I will teach you everything in detail, you
will note that, in practice, the things are much more simple because you will not be constantly facing complicated roots with strange
ways to form their bases. Do not worry then. Firstly, the well-known table with Guṇa and Vṛddhi:

Type Vowels
Let us form the base now of some common roots, which abide by the "general" rules that I have taught to you above. Nothing strange
here, take it easy: (1) "budh" (to know, to wake up, etc.) will be used with 1st and 4th Gaṇa-s (note that a root can belong to one or
"more" Houses or Classes). (2) "jṝ" (to become old) will be used with 4th Gaṇa, (3) "siv" (to sew) will be used with 4th Gaṇa. (4) "bhū"
(to become, to be) will be used with the 1st and 10th Gaṇa-s (as a Causal in this case). (5) "kṣip" (to throw) is a clear example of a root
belonging to the 6th Gaṇa. (6) "cur" (to steal) will be utilized with the 10th Gaṇa. (7) "bandh" (to bind, tie, etc.) as a Causal or Ṇijanta,
that is, "to cause to bind, to cause to tie, etc.". [See "Introduction: the map" in Verbs (1) (English) for more information]. The root
"bandh" originally belongs to 9th Gaṇa, but as a Causal it belongs to 10th Gaṇa; this is true with all roots. And 끑�nally, (8) "mṛ" (to die)
will be used with the 6th Gaṇa.
GAṆA
FORMING THE BASE BEFORE ADDING TERMINATIONS
(HOUSE OR CLASS)
Since "budh" (to know, wake up) has a short "u" as its penultimate letter, you must 끑�rstly turn it into its Guṇa
substitute, that is, "o". Thus, the base is "bodh". Then, you are bound to add "a" to the base: "bodha"
(compound base).
Since "bhū" (to become, be) has a 끑�nal vowel, you must 끑�rstly turn it into its Guṇa substitute, that is, "o". Thus,
1st (Bhvādi)
the base is "bho". Then, you are bound to add "a" to the base: "bhoa". By the 1st Primary Rule of Vowel Sandhi,
"o" and "a" cannot be placed together (one following the other). So, you use the 6th Primary Rule of Vowel
Sandhi to have your problem resolved. In other words, you substitute "av" for "o". Thus, the resulting
"compound" base is "bhava".
Vowel "u" in "budh" (to know, wake up) remains unchanged. I simply add "y" to the root. Thus, the base is
"budhy". Then, you are bound to add "a" to the base: "budhya" (compound base).
As "ṝ" in "jṝ" (to become old) is the 끑�nal vowel and does not take Guṇa or Vṛddhi, you must 끑�rstly turn it into
"ir" (See "Common Features" column in the above table). So, you obtain "jir". Now, you add "y" to it: "jiry". As
4th (Divādi)
"r" is now followed by a consonant ("y"), you have to lengthen "i" to 끑�nish the base: "jīry". Then, you add "a"
to the base: "jīrya" (compound base).
As "i" in "siv" (to sew) remains unchanged, you only have to add "y" to the root: "sivy". But now, as "i" is
followed by "v" plus a consonant ("y"), you must lengthen "i" to form the base: "sīvy". Then, you are bound to
add "a" to the base: "sīvya" (compound base).
As the vowel "i" in "kṣip" (to throw) will remain unchanged throughout the process, the root coincides exactly
with the base, that is, the base is "kṣip". Then, you are bound to add "a" to the base: "kṣipa" (compound base).
6th (Tudādi)
The 끑�nal "ṛ" in "mṛ" (to die) does not remain unchanged, but you have to substitute "riy" for it. Thus, the base
is "mriy". Then, you are bound to add "a" to the base: "mriya" (compound base).
The root "bhū" (to become, be) has a di檜�erent meaning when conjugated as a Causal (10th Gaṇa): "to cause to
become or be". The 끑�nal "ū" must be turned into its Vṛddhi substitute, that is, "au". So, "bhū" changes to
"bhau". After this, "ay" is to be added to "bhau": "bhauay". Obviously, "aua" cannot exist according to the 1st
Primary Rule of Vowel Sandhi, and you must replace "āv" for "au" by the 6th Primary Rule of Vowel Sandhi.
Thus, the base is: "bhāvay". Then, you are bound to add "a" to the base: "bhāvaya" (compound base).
The root "cur" is a clear example of a "primitive" verb belonging to 10th Gaṇa (just a few primitive verbs exist
10th (Curādi) in this House really), as almost all are "derivative" ones (specially Causals). Well, penultimate "u" takes Guṇa
substitute, that is, it becomes "o". So, "cur" changes 끑�rstly to "cor". Afterward, "ay" is added: "coray". Then,
you are bound to add "a" to the base: "coraya" (compound base).
The root "bandh" has a penultimate "a" (short) that does not take either Guṇa or Vṛddhi. It does not take Guṇa
substitute by (a) (10th Gaṇa) in the above table (General Rules to Form a Base Properly). In turn, the very "a"
does not take Vṛddhi substitute either because it is prosodically long as it is followed by two or more
consonants (ndh). Thus, the base is formed by simply adding "ay" to the unchanged root: "bandhay". Then,
you are bound to add "a" to the base: "bandhaya" (compound base). Ready!
top
HOW TO CONJUGATE VERBS WITH UNCHANGEABLE BASES IN PRESENT TENSE
In the 끑�rst place, I want to tell you that I will extract the necessary information of the above table "Rules to form a base properly" in
order to build a chart reminding you of the rules that govern every House or Gaṇa. Besides, I will also add a table, when necessary,
containing the common features that the Gaṇa-s 1, 4, 6 and 10 share with each other. Ah!, there is a chart with the respective
terminations too. Well, it is time to start with the 끑�rst Gaṇa (House or Class):
GENERAL RULES FOR GAṆA-S 1, 4, 6 AND 10

The vowel "a" must be added to the base to form a kind of "compound" base. However, this very "a" is (1) dropped before
terminations beginning with "a", and (2) is lengthened before terminations beginning with a Semivowel, a Nasal, "jh" or
"bh".Besides, (3) the penultimate "i", "u", "ṛ" or "ḷ" of a root must be lengthened when followed by "r" or "v" plus any consonant.
Careful! Moreover, (4) when the vowel "ṝ" (long) occupies the penultimate or 끑�nal position in a root and it does not take Guṇa or
Vṛddhi or any other change (See 6th Gaṇa), is to be changed to "ir" or "ur" (only if a Labial or "v" precedes). In turn, "i" in "ir" and
"u" in "ur" must be lengthened when "ir" or "ur" is followed by a consonant. Note that "y", which you add to a root of the 4th Gaṇa
to form the base, might turned out to be that "additional" consonant which is mentioned in (3) and (4).
TERMINATIONS OF THE PRESENT TENSE FOR GAṆA-S 1, 4, 6 AND 10

PARASMAIPADA ĀTMANEPADA
Singular Dual Plural Singular Dual Plural
1st Person mi vas(ḥ)* mas(ḥ)* i vahe mahe
2nd Person si thas(ḥ)* tha se ithe dhve
3rd Person ti tas(ḥ)* anti te ite ante

* (ḥ) is added for showing that Visarga must be substituted for "s" on certain occasions according to the rules of Visarga Sandhi.
top
CONJUGATING ROOTS BELONGING TO GAṆA 1 IN THE PRESENT TENSE
Here you are the special features of the 끑�rst Gaṇa, which you are about to study:
SPECIAL RULES FOR GAṆA 1

(a) If the root ends in a vowel, you have to turn this one into its Guṇa substitute.
(b) If the penultimate letter of the root is a "short" vowel, you have to transform this vowel into its Guṇa substitute.
The three roots belonging to Gaṇa 1 that I have chosen for you to learn how to conjugate are the following: "purv" (to 끑�ll), "laṣ" (to
desire) and "īkṣ" (to see). Remember that some verbs may be conjugated both in Parasmaipada and Ātmanepada, while others only
may be conjugated either in Parasmaipada or Ātmanepada (See Verbs - Introduction for more information). I will indicate this with
every verb, do not worry. Maybe you are wondering: "How am I supposed to realize that a particular verb accepts Parasmaipada/
Ātmanepada or only one of them?" And the answer is a simple one: in the Sanskrit dictionaries you are provided with all that
information. So, get a Sanskrit dictionary as soon as possible. Let us go on now.
्
पवु  -Purv (to 끑�ll)- [only Parasmaipada]
First of all, let us build the base by using the rules: Listen, (3) in the above table dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"
states the following:
Besides, (3) the penultimate "i", "u", "ṛ" or "ḷ" of a root must be lengthened when followed by "r" or "v" plus any consonant.
Thus, you must use this rule in order to form the base: "pūrv". And now, I add "a" to form a kind of "compound base": "pūrva".
Finally, I add the respective terminations to that compound base. Note that by (2) in the above table dealing with "General rules for
Gaṇa-s 1, 4, 6 and 10", you must lengthen that "a" (with which you formed the "compound base") before "mi", "vas(ḥ)" and "mas(ḥ)"
terminations. Listen: (2) states the following:
However, this very "a"... (2) is lengthened before terminations beginning with a Semivowel, a Nasal, "jh" or "bh".
As "v" in "vas(ḥ)" is a Semivowel and "m" in "mi" and "mas(ḥ)" is a Nasal, "a" must be lengthened before those endings. Well, these
rules seem a little complicated when you 끑�rst approach to them, but in the long run you will realize that they are really intuitive and
easy-to-remember. Do not learn by heart, please... just study and practice. In due course, all this apparently entangled net of rules and
exceptions will become second nature, trust me. Please, do not think that I have learnt these rules by heart. Not at all. Listen: after
many years of study and practice, I have realized the "core" of verb conjugation. I can remember many, many rules... but not all of
them. So, when I do not remember one, I browse the Sanskrit grammars or the Sanskrit dictionary and have my problem resolved. I
have never studied Sanskrit by heart in my entire life, be sure. Trust my words and everything will be 끑�ne.
The terminations are to be added to that kind of "compound base", that is, "pūrva".
PARASMAIPADA
Pers.
Singular Dual Plural
pūrvāmi pūrvāvas(ḥ)* pūrvāmas(ḥ)*
1st P.
I 끑�ll we both 끑�ll we 끑�ll
pūrvasi pūrvathas(ḥ)* pūrvatha
2nd P.
you 끑�ll you both 끑�ll you 끑�ll
pūrvati pūrvatas(ḥ)* pūrvanti**
3rd P.
he/she/it 끑�lls they both 끑�ll they 끑�ll
** Final "a" in the compound base "pūrva" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "pūrvanti" and not "pūrvānti".
लष ् -Laṣ (to desire)- [Parasmaipada and Ātmanepada]

Note that this root also belongs to Gaṇa 4 and thus it can be conjugated according to the rules of that House too. For that reason, from
a particular viewpoint, it might be considered to be a root that forms its base irregularly, as it can form it according to the rules of
two Gaṇa-s (1 and 4). But now we are going to conjugate it by the rules of Gaṇa 1. First of all, let us build the base. In accordance with
the "Special rules for Gaṇa 1", "a" in "laṣ" must be changed to its Guṇa substitute. However, since Guṇa substitute for "a" is also "a",
there is no change. In short, in this case the base coincides with the root. Now, I add "a" to form the compound base: "laṣa". And
끑�nally, the respective terminations are to be added to that compound base "laṣa". Also note that by (2) in the above table dealing with
"General rules for Gaṇa-s 1, 4, 6 and 10", you must lengthen that "a" (with which you formed the "compound base") before "mi",
"vas(ḥ)", "mas(ḥ)", "vahe" and "mahe" terminations. Listen: (2) states the following:
As "v" in "vas(ḥ)" and "vahe" is a Semivowel and "m" in "mi", "mas(ḥ)" and "mahe" is a Nasal, "a" must be lengthened before those
endings.
Pers.
laṣāmi laṣāvas(ḥ)* laṣāmas(ḥ)* laṣe*** laṣāvahe laṣāmahe
1st P.
I desire we both desire we desire I desire we both desire we desire
laṣasi laṣathas(ḥ)* laṣatha laṣase laṣethe*** laṣadhve
2nd P.
you desire you both desire you desire you desire you both desire you desire
laṣati laṣatas(ḥ)* laṣanti** laṣate laṣete*** laṣante**
3rd P.
he/she/it desires they both desire they desire he/she/it desires they both desire they desire
** Final "a" in the compound base "laṣa" must be dropped before terminations beginning with "a" -See (1) in the above table dealing
with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "laṣanti" and "laṣante" and not "laṣānti" and "laṣānte".
*** Final "a" in "laṣa" (compound base) + "i", "ithe" and "ite" (Ātmanepada terminations) = "e", "ethe" and "ete" respectively, as "a"
plus "i" is "e" by 2nd Primary Rule of Vowel Sandhi.
ई ्-īkṣ (to see)- [only Ātmanepada]

First of all, let us build the base. Because neither the general rules nor the special ones a檜�ect this root, the base is "īkṣ" and identical
with the root. A piece of cake! To form the compound base, you have to add "a": "īkṣa" (base + a)
And 끑�nally, the respective terminations are to be added to the compound base "īkṣa". Also note that by (2) in the above table dealing
with "General rules for Gaṇa-s 1, 4, 6 and 10", you must lengthen the 끑�nal "a" in "īkṣa" before "vahe" and "mahe" terminations.
Listen: (2) states the following:
As "v" in "vahe" is a Semivowel and "m" in "mahe" is a Nasal, "a" must be lengthened before those endings.
ĀTMANEPADA
Pers.
īkṣe* īkṣāvahe īkṣāmahe
1st P.
I see we both see we see
īkṣase īkṣethe* īkṣadhve
2nd P. you see you both see you see

īkṣate īkṣete* īkṣante**
3rd P.
he/she/it sees they both see they see
* Final "a" in "īkṣa" (compound base) + "i", "ithe" and "ite" (Ātmanepada terminations) = "e", "ethe" and "ete" respectively, as "a"
** Final "a" in the compound base "īkṣa" must be dropped before terminations beginning with "a" -See (1) in the above table dealing
with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "īkṣante" and not "īkṣānte".
top
Here you are the special features of the fourth Gaṇa, which you are about to study:

(a) Any vowel present in the root remains unchanged [except penultimate "i", "u", "ṛ" and "ḷ" when followed by "r" or "v" plus a
consonant; and a penultimate or 끑�nal "ṝ". See (3) and (4) in the "General rules for Gaṇa-s 1, 4, 6 and 10" table].
The three roots belonging to Gaṇa 4 that I have chosen for you to learn how to conjugate are the following: "tuṣ" (to be pleased), "div"
(to shine) and "do" (to cut).
तषु ् -Tuṣ (to be pleased)- [generally Parasmaipada... although metrically Ātmanepada is also included]
The vowel "u" remains the same, as it is not followed by "r" or "v" plus a consonant. Note that "y", which I am about to add, is
generally "that" consonant referred to. You will understand this later on, do not worry.
Now, I add "y" to the root in order to form the base: "tuṣy". Afterward, I add "a" so that I can form a kind of "compound base":
"tuṣya". The 끑�nal step now is to add the respective terminations to "tuṣya"... a piece of cake, isn't it?
Note that by (2) in the above table dealing with "General rules for Gaṇa-s 1, 4, 6 and 10", you must lengthen that "a" (with which you
formed the "compound base") before "mi", "vas(ḥ)" and "mas(ḥ)" terminations. Listen: (2) states the following:
As "v" in "vas(ḥ)" is a Semivowel and "m" in "mi" and "mas(ḥ)" is a Nasal, "a" must be lengthened before those endings. I think that
the conjugation of roots belonging to Gaṇa 4 is the easiest (even easier than that of Gaṇa 1), because the radical vowel "generally"
remains the same, that is, no Guṇa or Vṛddhi substitute is to be "mostly" used.
PARASMAIPADA
Pers.
tuṣyāmi tuṣyāvas(ḥ)* tuṣyāmas(ḥ)*
1st P.
I am pleased we both are pleased we are pleased
tuṣyasi tuṣyathas(ḥ)* tuṣyatha
2nd P.
you are pleased you both are pleased you are pleased
tuṣyati tuṣyatas(ḥ)* tuṣyanti**
3rd P.
he/she/it is pleased they both are pleased they are pleased
** Final "a" in the compound base "tuṣya" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "tuṣyanti" and not "tuṣyānti".
िदव ् -Div (to shine)- [generally Parasmaipada... but Ātmanepada in Ṛgveda (The two pada-s are included for the sake of convenience
in this study)]
First of all, let us build the base by using the rules: Listen, (3) in the above table dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"
states the following:
Besides, (3) the penultimate "i", "u", "ṛ" or "ḷ" of a root must be lengthened when followed by "r" or "v" plus any consonant.
You may wonder, "Yes, penultimate 'i' is followed by 'v'... but where is that consonant following 'v'". I warned you before about this.
The very "y" (which I will add to the root later on) is that consonant. Careful! In other words, you do not need in this Gaṇa a root
ending in "r or v + any consonant" (e.g. "purv" in Gaṇa 1), because "y" itself, which you have to add obligatorily to the root, will work
as the consonant you need to use the rule. Got my point? Well done. Please, keep this in your mind or you will not understand why
the heck I am lengthening the penultimate "i", "u", "ṛ" or "ḷ" followed by "r" or "v" every time I analyze a root belonging to Gaṇa 4.
Thus, you must use this rule stated by (3) in "General rules for Gaṇa-s 1, 4, 6 and 10" in order to prepare the base properly: "dīv". Now,
I add "y" to the root in order to form the full-㐒�edged base: "dīvy". Afterward, I add "a" so that I can form a kind of "compound base":
"dīvya". The 끑�nal step now is to add the respective terminations to "dīvya".
formed the "compound base") before "mi", "vas(ḥ)", "mas(ḥ)", "vahe" and "mahe" terminations. Listen: (2) states the following:
endings.
Pers.
dīvyāmi dīvyāvas(ḥ)* dīvyāmas(ḥ)* dīvye*** dīvyāvahe dīvyāmahe
1st P.
I shine we both shine we shine I shine we both shine we shine
dīvyasi dīvyathas(ḥ)* dīvyatha dīvyase dīvyethe*** dīvyadhve
2nd P.
you shine you both shine you shine you shine you both shine you shine
dīvyati dīvyatas(ḥ)* dīvyanti** dīvyate dīvyete*** dīvyante**
3rd P.
he/she/it shines they both shine they shine he/she/it shines they both shine they shine
** Final "a" in the compound base "dīvya" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "dīvyanti" and "dīvyante" and not "dīvyānti" and
"dīvyānte".
*** Final "a" in "dīvya" (compound base) + "i", "ithe" and "ite" (Ātmanepada terminations) = "e", "ethe" and "ete" respectively, as
"a" plus "i" is "e" by 2nd Primary Rule of Vowel Sandhi.
दो -Do (to cut)- [only Parasmaipada]

As usual in Sanskrit, there are plenty of exceptions to the rule. In this case, "do" is a root that forms its base irregularly. Besides, it can
also be conjugated according to the rules of Gaṇa 2 (which you will study later on). If this root were to form its base regularly, you
would expect something like this: "doy" [since "o" would remain unchanged by (a) in "Special rules for Gaṇa 4"], but as a matter of
fact "o" must be dropped before adding "y" to the root. Thus, the base is "dy". As you can see, this root does not follow the standard
pattern of conjugation governing the fourth Gaṇa. Usually, in Gaṇa 4, the roots ending in "o" behave like "do" does (keep this in
mind).
Afterward, I add "a" so that I can form a kind of "compound base": "dya". The 끑�nal step now is to add the respective terminations to
"dya".
As "v" in "vas(ḥ)" is a Semivowel and "m" in "mi" and "mas(ḥ)" is a Nasal, "a" must be lengthened before those endings.
PARASMAIPADA
Pers.
dyāmi dyāvas(ḥ)* dyāmas(ḥ)*
1st P.
I cut we both cut we cut
dyasi dyathas(ḥ)* dyatha
2nd P.
you cut you both cut you cut
dyati dyatas(ḥ)* dyanti**
3rd P.
he/she/it cuts they both cut they cut
** Final "a" in the compound base "dya" must be dropped before terminations beginning with "a" -See (1) in the above table dealing
with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "dyanti" and not "dyānti".
top
Here you are the special features of the sixth Gaṇa, which you are about to study:

(a) If the penultimate letter of a the root is a vowel (short or long), it remains unchanged [except penultimate "i", "u", "ṛ" and "ḷ"
when followed by "r" or "v" plus a consonant; and a penultimate "ṝ". See (3) and (4) in the "General rules for Gaṇa-s 1, 4, 6 and 10"
table].
(b) If the 끑�nal letter of the root is "i", "ī", "u", "ū", "ṛ" or "ṝ", it changes to "iy", "uv", "riy" and "ir" respectively. In other words, "i"
and "ī" change to "iy"; "u" and "ū" change to "uv", while "ṛ" changes to "riy" and "ṝ" changes to "ir".
The three roots belonging to Gaṇa 6 that I have chosen for you to learn how to conjugate are the following: "uñch" (to gather), "sū"
(to set in motion) and "kṝ" (to scatter).
उ ् -Uñch (to gather)- [only Parasmaipada]

The vowel "u" remains unchanged, as it is not followed by "r" or "v" plus a consonant. The base is then "uñch" and coincides with the
original root. Now, you must add "a" to it in order to form the compound base "uñcha". And after that, only the respective
terminations are left to be added.
PARASMAIPADA
Pers.

uñchāmi uñchāvas(ḥ)* uñchāmas(ḥ)*
1st P.
I gather we both gather we gather
uñchasi uñchathas(ḥ)* uñchatha
2nd P.
you gather you both gather you gather
uñchati uñchatas(ḥ)* uñchanti**
3rd P.
he/she/it gathers they both gather they gather
** Final "a" in the compound base "uñcha" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "uñchanti" and not "uñchānti".
सू -Sū (to set in motion)- [generally Parasmaipada... but also Ātmanepada in the Brāhmaṇa portion of the Veda (The two pada-s are
included for the sake of convenience in this study)]
Since the vowel "ū" is in a 끑�nal position, it to be changed to "uv". Thus, the base is "suv" and does not coincide with the original root,
of course. Now, you must add "a" to it in order to form the compound base "suva". And after that, you must only add the respective
terminations.
endings.
Pers.
suvāmi suvāvas(ḥ)* suvāmas(ḥ)* suve*** suvāvahe suvāmahe
st
1 P. we both we we both we
I set in motion I set in motion
set in motion set in motion set in motion set in motion
suvasi suvathas(ḥ)* suvatha suvase suvethe*** suvadhve
2nd P. you you both you you you both you
set in motion set in motion set in motion set in motion set in motion set in motion
suvati suvatas(ḥ)* suvanti** suvate suvete*** suvante**
rd
3 P. he/she/it they both they he/she/it they both they
sets in motion set in motion set in motion sets in motion set in motion set in motion
** Final "a" in the compound base "suva" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "suvanti" and "suvante" and not "suvānti" and
"suvānte".
*** Final "a" in "suva" (compound base) + "i", "ithe" and "ite" (Ātmanepada terminations) = "e", "ethe" and "ete" respectively, as "a"
कॄ -Kṝ (to scatter)- [only Parasmaipada]
Since the vowel "ṝ" is in a 끑�nal position, it to be changed to "ir". Thus, the base is "kir" and does not coincide with the original root, of
course. Now, you must add "a" to it in order to form the compound base "kira". And after that, you must add the respective
terminations to complete the conjugation.
Finally, note that 4) in the "General rules for Gaṇa-s 1, 4, 6 and 10" table is not to be used here, as 끑�nal "ṝ" in "kṝ" does take a change
(it is changed to "ir", do you remember?) and it is not preceded by a Labial or "v". This is what is stated in 4):
When the vowel "ṝ" (long) occupies the penultimate or 끑�nal position in a root and it does not take Guṇa or Vṛddhi or any other
change (See 6th Gaṇa), is to be changed to "ir" or "ur" (only if a Labial or "v" precedes). In turn, "i" in "ir" and "u" in "ur" must be
lengthened when "ir" or "ur" is followed by a consonant.
However, the paradox lies in that the very rules of the sixth Gaṇa or House force you to turn 끑�nal "ṝ" into "ir" anyway. Interesting!
Thus, the 끑�nal result is indirectly "ir" again, got it? Of course, if "ṝ" were to be turned into "ur", the paradox would not exist at all.
PARASMAIPADA
Pers.
kirāmi kirāvas(ḥ)* kirāmas(ḥ)*
1st P.
I scatter we both scatter we scatter
kirasi kirathas(ḥ)* kiratha
2nd P.
you scatter you both scatter you scatter
kirati kiratas(ḥ)* kiranti**
3rd P.
he/she/it scatters they both scatter they scatter
** Final "a" in the compound base "kira" must be dropped before terminations beginning with "a" -See (1) in the above table dealing
with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "kiranti" and not "kirānti".
top
Here you are the special features of the tenth Gaṇa, which you are about to study:

(a) If the penultimate letter of the root is a "short" vowel (except "a"), it takes the Guṇa substitute.
(b) If the root has a 끑�nal vowel or a penultimate "a", not prosodically long, all of them are to be turned into their respective Vṛddhi
substitute.
[A vowel is prosodically long when it is followed by two or more consonants; e.g. "a" in "mantra". Note that the penultimate "a" in
"mantra" is not originally long, but it becomes so, as it were, because it is followed by three consonants (ntr)]
The tenth Gaṇa or House is generally used to form the Causal (a kind of derivative verb) of any root, despite this root belongs to Gaṇa
1, 2, 3, etc. This is very often seen. Granted, there are also a few primitive roots really belonging to the tenth Gaṇa itself and not being
mere Causals. The three roots belonging to Gaṇa 10 that I have chosen for you to learn how to conjugate are the following: "taḍ" (to
beat, strike), "daṇḍ" (to punish) and "rud" (it is originally a primitive root belonging to Gaṇa 2 and meaning "to weep"; but the Causal
"to cause to weep" is conjugated by taking it to be belonging to the tenth Gaṇa).
् (to beat)- [Parasmaipada and Ātmanepada]

तड -Taḍ
There is a penultimate "a" in the root, and it is not prosodically long (i.e. it is not followed by two or more consonants). Therefore, by
b) in the above table (Special rules for Gaṇa 10), I must turn that "a" into "ā" (Vṛddhi substitute). So, I get "tāḍ". After that, I must
lastly add "ay" to it in order to form the base "tāḍay". And "a" is 끑�nally added to form the compound base: "tāḍaya".
endings.
Pers.
tāḍayāmi tāḍayāvas(ḥ)* tāḍayāmas(ḥ)* tāḍaye*** tāḍayāvahe tāḍayāmahe
1st P.
I beat we both beat we beat I beat we both beat we beat
tāḍayasi tāḍayathas(ḥ)* tāḍayatha tāḍayase tāḍayethe*** tāḍayadhve
2nd P.
you beat you both beat you beat you beat you both beat you beat
tāḍayati tāḍayatas(ḥ)* tāḍayanti** tāḍayate tāḍayete*** tāḍayante**
3rd P.
he/she/it beats they both beat they beat he/she/it beats they both beat they beat
** Final "a" in the compound base "tāḍaya" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "tāḍayanti" and "tāḍayante" and not "tāḍayānti" and
"tāḍayānte".
*** Final "a" in "tāḍaya" (compound base) + "i", "ithe" and "ite" (Ātmanepada terminations) = "e", "ethe" and "ete" respectively, as
्
दड -Daṇḍ (to punish)- [Parasmaipada and Ātmanepada]
There is a penultimate "a" in the root, and it is prosodically long (i.e. it is followed by two or more consonants, that is, "ṇḍ").
Therefore, that "a" remains the same by b) and a) in the above table (Special rules for Gaṇa 10). In short, it does not take either Guṇa
or Vṛddhi substitutes. So, I get "daṇḍ", which coincides with the root. After that, I must lastly add "ay" to it in order to form the base
"daṇḍay". And "a" is 끑�nally added to form the compound base: "daṇḍaya".
endings.
Pers.
daṇḍayāmi daṇḍayāvas(ḥ)* daṇḍayāmas(ḥ)* daṇḍaye*** daṇḍayāvahe daṇḍayāmahe
1st P.
I punish we both punish we punish I punish we both punish we punish
daṇḍayasi daṇḍayathas(ḥ)* daṇḍayatha daṇḍayase daṇḍayethe*** daṇḍayadhve
2nd P.
you punish you both punish you punish you punish you both punish you punish
daṇḍayati daṇḍayatas(ḥ)* daṇḍayanti** daṇḍayate daṇḍayete*** daṇḍayante**
3rd P.
he/she/it punishes they both punish they punish he/she/it punishes they both punish they punish
** Final "a" in the compound base "daṇḍaya" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "daṇḍayanti" and "daṇḍayante" and not "daṇḍayānti"
and "daṇḍayānte".
*** Final "a" in "daṇḍaya" (compound base) + "i", "ithe" and "ite" (Ātmanepada terminations) = "e", "ethe" and "ete" respectively, as
द ्-Rud (to weep)- [Parasmaipada and Ātmanepada; a root originally belonging to the second Gaṇa, but here it will be conjugated as
belonging to the tenth Gaṇa in order to form the respective Causal]
To form the Causal of any verb in English, you have to add "to cause to" or "to make". "For example: the Causal of "to run" is "to cause
to run" or "to make run", that is all. Of course, some synonymous with "to cause to" and "to make" might also be used. It is really
simple to understand, isn't it?
There is a penultimate "u" in the root. Therefore, that "u" is to changed to "o" (it Guṇa substitute) by a) in the above table (Special
rules for Gaṇa 10). So, I get "rod", which does not coincides with the root, obviously. After that, I must lastly add "ay" to it in order to
form the base "roday" properly. And "a" is 끑�nally added to form the compound base: "rodaya".
endings.
Pers.
rodayāmi rodayāvas(ḥ)* rodayāmas(ḥ)* rodaye*** rodayāvahe rodayāmahe
1st P. we both we I we both we
I cause to weep
cause to weep cause to weep cause to weep cause to weep cause to weep
rodayasi rodayathas(ḥ)* rodayatha rodayase rodayethe*** rodayadhve
nd
2 P. you you both you you you both you
cause to weep cause to weep cause to weep cause to weep cause to weep cause to weep
rodayati rodayatas(ḥ)* rodayanti** rodayate rodayete*** rodayante**
rd
3 P. he/she/it they both they he/she/it they both they
causes to weep cause to weep cause to weep causes to weep cause to weep cause to weep
** Final "a" in the compound base "rodaya" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "rodayanti" and "rodayante" and not "rodayānti" and
"rodayānte".
*** Final "a" in "rodaya" (compound base) + "i", "ithe" and "ite" (Ātmanepada terminations) = "e", "ethe" and "ete" respectively, as
Well, the process of conjugation is always the same in Present Tense for all roots belonging to the Gaṇa-s 1, 4, 6 and 10. Of course,
there are roots that does not follow the rules. These roots are exceptions you will study later on. Do not worry about them for now.
The things has gone "easy" so far... but the Imperfect Tense might turn out to be just a bit more complicated to you. In other words,
the mountain will possibly become a bit steep here. Nothing too di똚�cult, do not worry. Therefore, follow my instructions to the letter
and everything will be 끑�ne.
top
HOW TO CONJUGATE VERBS WITH UNCHANGEABLE BASES IN IMPERFECT TENSE
There are three Past Tenses in Sanskrit: Imperfect (recent Past Tense), Aorist (inde끑�nite Past Tense) and Perfect (remote Past Tense).
For example, let us take the root "i" (to go). If you say "āyat" in Vedic Sanskrit, you are saying "he/she/it went... recently" (Imperfect
Tense indicating recent past). But, if you say "aiṣīt", you are saying "he/she/it went... but I cannot say when exactly" (Aorist Tense
indicating inde끑�nite past). However, if you say "iyāya", you are saying "he/she/it went... a long time ago" (Perfect Tense indicating
remote past).
The Past Tense has then three aspects, the 끑�rst of which you are about to learn at this moment. Still, the ancient di檜�erence between
them was gradually lost and the three came to be consider just to be "Past Tense". This is what happened really. Besides, you can see
those three aspects (Imperfect, Aorist and Perfect) mostly in vedic Sanskrit. Vedic Sanskrit is the Sanskrit that was used before the
celebrated king Aśoka's edicts (about 300 BC). Since 300 BC to date, postvedic or classic Sanskrit has been adopted.
Obviously, as I said before, the subtle meaning behind each of those three forms of Past Tense has been lost a long time ago. And,
although postvedic or classic Sanskrit does include Imperfect, Aorist and Perfect, there is a general tendency to use the past
participle. An example: "Sa vanamagacchat"; "He (saḥ) went (agacchat) to the forest (vanam)". The word "agacchat" is the proper
conjugation of "gam" (to go) in the 3rd person singular of the Imperfect Tense. But, you will probably 끑�nd this in the texts written in
Classic or Postvedic Sanskrit: "Sa vanaṁ gataḥ", which literally means "He to the forest gone". The participle past "gataḥ" (gone) has
been used instead of "agacchat" (he went). Got it? Well done. Let us begin studying the Imperfect Tense now:
The same rules (general and special) as in the Present Tense are to be followed to form the base here. But you will also have to add an
augment to it. Do not worry, that I will explain all to you step by step. So, the following table can be used again:

Careful! Moreover, (4) when the vowel "ṝ" (long) occupies the penultimate or 끑�nal position in a root and it does not take Guṇa or
However, there are two new elements to be taken in mind:
1)
The presence of an "augment". What is this? The augment is a short "a" that you must "pre끑�x" to the compound base (base +
a). In turn, if the base begins with a vowel, that "a" must be changed to "ā" before pre끑�xing to it. And that "ā" vowel "always"
forms Vṛddhi with the initial vowel. For example, if the compound base is "iccha" (of the root "iṣ", to wish) and you pre끑�x "ā"
to it, the combination "ā" + "i" is not "e" (as usual according to normal Sandhi or combination) but "ai". The "e" vowel is the
Guṇa form, while "ai" is the Vṛddhi one. Another example now: "ucya" (compound base of the root "uc", to collect together).
When you add "ā" to "ucya", you get "aucya" and not "ocya" (as usual according to normal Sandhi or combination) because
"au" is the Vṛddhi form and not "o" (Guṇa). It is as if you add "a" twice, one after the other, instead of "ā" directly. The 끑�rst
time you add "a", as it were, you get the Guṇa form, and the second time you get the Vṛddhi form... well, that would be a good
way to explain the process. Nonetheless, just remember that "ā" augment plus any initial vowel in the base will result in the
Vṛddhi form always.
In turn, if the compound base has a preposition as a pre끑�x, the augment is to be placed right in between. An example now:
"praśāmya" (compound base of the root "praśam", to become calm). The root "praśam" is derived from pra + śam. "Pra" is a
preposition, while "śam" is a root that means "to rest". In other terms, "praśam" is a kind of compound root formed from a
root plus a preposition. Where should I put the augment then? Between "pra" and "śāmya": "pra + a + śāmya". Thus, by using
the rules of Sandhi, the 끑�nal result is "prāśāmya". And this is the compound base you have to use for conjugating the root
"praśam" in the Imperfect Tense. Easy! Another example: "virama" (compound base of "viram", to stop). And "viram" root is
composed of "vi" (preposition) and "ram" (a root that also means "to stop"). Where should I place the augment now? The
answer is obvious, between "vi" and "ram": "vi + a + ram". So, by using the rules of Sandhi, the 끑�nal result is "vyaram"... a
piece of cake! More examples... in the Examples page. Are you glad with the new rules?... but there is something else yet:
2)
Well friend, if you know the real meaning of the phrase "In God we trust", you should trust in God right now! Guess what?... a
new set of terminations is here! Look at them... what nice endings!, hehe:
TERMINATIONS OF THE IMPERFECT TENSE FOR GAṆA-S 1, 4, 6 AND 10

1st Person am va ma i vahi mahi
2nd Person s(ḥ)* tam ta thās(ḥ)* ithām dhvam
3rd Person t tām an ta itām anta
top
CONJUGATING ROOTS BELONGING TO GAṆA 1 IN THE IMPERFECT TENSE
I will be using the same roots as in the Present Tense for the sake of convenience. Thus, I will not have to form the compound base
again, and I will be able to focus only on how to form the base for conjugating a root in the Imperfect Tense. Let us begin. Here you
are the special features of the 끑�rst Gaṇa:

्
पवु  -Purv (to 끑�ll)- [only Parasmaipada]
The compound base is "pūrva" (base + a). Now, you have to pre끑�x "a" vowel (augment) to the base. Thus, the 끑�nal result is "apūrva".
Only the simple process of adding terminations is left. However, note that by (2) in the above table dealing with "General rules for
Gaṇa-s 1, 4, 6 and 10", you must lengthen that "a" (not the augment, but the "a" vowel with which you formed the "compound base",
which will be in touch with the terminations themselves) before "va" and "ma" terminations. Listen: (2) states the following:
As "v" in "va" is a Semivowel and "m" in "ma" is a Nasal, "a" must be lengthened before those endings.
So, to 끑�nish the conjugation, the terminations are to be added to "apūrva" (augment + compound base) now.
PARASMAIPADA
Pers.
apūrvam** apūrvāva apūrvāma
1st P.
I 끑�lled we both 끑�lled we 끑�lled
apūrvas(ḥ)* apūrvatam apūrvata
2nd P.
you 끑�lled you both 끑�lled you 끑�lled
apūrvat apūrvatām apūrvan**
3rd P.
he/she/it 끑�lled they both 끑�lled they 끑�lled
** Final "a" in "apūrva" must be dropped before terminations beginning with "a" -See (1) in the above table dealing with "General
rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "apūrvam" and "apūrvan", and not "apūrvām" and "apūrvān".

The compound base is "laṣa" (base + a). Now, you have to pre끑�x "a" vowel (augment) to the base. Thus, the 끑�nal result is "alaṣa". Only
the simple process of adding terminations is left. However, note that by (2) in the above table dealing with "General rules for Gaṇa-s 1,
4, 6 and 10", you must lengthen that "a" (not the augment, but the "a" vowel with which you formed the "compound base", which will
be in touch with the terminations themselves) before "va", "ma", "vahi" and "mahi" terminations. Listen: (2) states the following:
As "v" in "va" and "vahi" is a Semivowel and "m" in "ma" and "mahi" is a Nasal, "a" must be lengthened before those endings.
So, to 끑�nish the conjugation, the terminations are to be added to "alaṣa" (augment + compound base) now.
Pers.
alaṣam** alaṣāva alaṣāma alaṣe*** alaṣāvahi alaṣāmahi
1st P.
I desired we both desired we desired I desired we both desired we desired
alaṣas(ḥ)* alaṣatam alaṣata alaṣathās(ḥ)* alaṣethām*** alaṣadhvam
2nd P.
you desire you both desired you desired you desired you both desired you desired
alaṣat alaṣatām alaṣan** alaṣata alaṣetām*** alaṣanta**
3rd P.
he/she/it desired they both desired they desired he/she/it desired they both desired they desired
** Final "a" in "alaṣa" must be dropped before terminations beginning with "a" -See (1) in the above table dealing with "General
rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "alaṣam", "alaṣan" and "alaṣanta" and not "alaṣām", "alaṣān" and "alaṣānta".
*** Final "a" in "alaṣa" + "i", "ithām" and "itām" (Ātmanepada terminations) = "e", "ethām" and "etām" respectively, as "a" plus "i"
is "e" by 2nd Primary Rule of Vowel Sandhi.

The compound base is "īkṣa" (base + a). Now, you have to pre끑�x "a" vowel (augment) to the compound base. However, because the
vowel "ī" is the initial letter, you must transform the augment into "ā". But remember that this "ā" + initial vowel in the compound
base = Vṛddhi substitute for this vowel. The diphthong "ai" is the Vṛddhi substitute for "ī" as you surely know. In other words: ā + ī = ai
(Vṛddhi) and not "e" as usually seen when you use rules of Sandhi.
Thus, the 끑�nal result is "aikṣa". Only the simple process of adding terminations is left. However, note that by (2) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10", you must lengthen that "a" (not the augment, but the "a" vowel with which you
formed the "compound base", which will be in touch with the terminations themselves) before "vahi" and "mahi" terminations.
As "v" in "vahi" is a Semivowel and "m" in "mahi" is a Nasal, "a" must be lengthened before those endings.
So, to 끑�nish the conjugation, the terminations are to be added to "aikṣa" (augment + compound base) now.
ĀTMANEPADA
Pers.
aikṣe* aikṣāvahi aikṣāmahi
1st P.
I saw we both saw we saw
aikṣathās(ḥ)** aikṣethām* aikṣadhvam

2nd P.
you saw you both saw you saw
aikṣata aikṣetām* aikṣanta***
3rd P.
he/she/it saw they both saw they saw
*Final "a" in "aikṣa" + "i", "ithām" and "itām" (Ātmanepada terminations) = "e", "ethām" and "etām" respectively, as "a" plus "i" is
"e" by 2nd Primary Rule of Vowel Sandhi.
** (ḥ) is added for showing that Visarga must be substituted for "s" on certain occasions according to the rules of Visarga Sandhi.
*** Final "a" in "aikṣa" must be dropped before terminations beginning with "a" -See (1) in the above table dealing with "General
rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "aikṣanta" and not "aikṣānta".
top
Here you are the special features of the fourth Gaṇa:

consonant; and a penultimate or 끑�nal "ṝ". See (3) and (4) in the "General rules for Gaṇa-s 1, 4, 6 and 10" table].
The compound base is "tuṣya" (base + a). Now, you have to pre끑�x "a" vowel (augment) to the base. Thus, the 끑�nal result is "atuṣya".
which will be in touch with the terminations themselves) before "va" and "ma" terminations. Listen: (2) states the following:
So, to 끑�nish the conjugation, the terminations are to be added to "atuṣya" (augment + compound base) now.
PARASMAIPADA
Pers.
atuṣyam** atuṣyāva atuṣyāma
1st P.
I was pleased we both were pleased we were pleased
atuṣyas(ḥ)* atuṣyatam atuṣyata
2nd P.
you were pleased you both were pleased you were pleased
atuṣyat atuṣyatām atuṣyan**
3rd P.
he/she/it was pleased they both were pleased they were pleased
** Final "a" in "atuṣya" must be dropped before terminations beginning with "a" -See (1) in the above table dealing with "General
rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "atuṣyam" and "atuṣyan", and not "atuṣyām" and "atuṣyān".
in this study)]
The compound base is "dīvya" (base + a). Now, you have to pre끑�x "a" vowel (augment) to the base. Thus, the 끑�nal result is "adīvya".
which will be in touch with the terminations themselves) before "va", "ma", "vahi" and "mahi" terminations. Listen: (2) states the
following:
So, to 끑�nish the conjugation, the terminations are to be added to "adīvya" (augment + compound base) now.
Pers.
adīvyam** adīvyāva adīvyāma adīvye*** adīvyāvahi adīvyāmahi
1st P.
I shone we both shone we shone I shone we both shone we shone
adīvyas(ḥ)* adīvyatam adīvyata adīvyathās(ḥ)* adīvyethām*** adīvyadhvam
2nd P.
you shone you both shone you shone you shone you both shone you shone
adīvyat adīvyatām adīvyan** adīvyata adīvyetām*** adīvyanta**
3rd P.
he/she/it shone they both shone they shone he/she/it shone they both shone they shone
** Final "a" in "adīvya" must be dropped before terminations beginning with "a" -See (1) in the above table dealing with "General
rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "adīvyam", "adīvyan" and "adīvyanta" and not "adīvyām", "adīvyān" and
"adīvyānta".
*** Final "a" in "adīvya" + "i", "ithām" and "itām" (Ātmanepada terminations) = "e", "ethām" and "etām" respectively, as "a" plus "i"

The compound base is "dya" (base + a). Now, you have to pre끑�x "a" vowel (augment) to the base. Thus, the 끑�nal result is "adya". Only
be in touch with the terminations themselves) before "va" and "ma" terminations. Listen: (2) states the following:
So, to 끑�nish the conjugation, the terminations are to be added to "adya" (augment + compound base) now.
PARASMAIPADA
Pers.
adyam** adyāva adyāma
1st P.
I cut we both cut we cut
adyas(ḥ)* adyatam adyata
2nd P.
you cut you both cut you cut
adyat adyatām adyan**
3rd P.
he/she/it cut they both cut they cut
** Final "a" in "adya" must be dropped before terminations beginning with "a" -See (1) in the above table dealing with "General
rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "adyam" and "adyan", and not "adyām" and "adyān".
top
Here you are the special features of the sixth Gaṇa:

table].
(b) If the 끑�nal letter of the root is "i", "ī", "u", "ū", "ṛ" or "ṝ", it changes to "iy", "uv", "riy" and "ir" respectively. In other words, "i"

The compound base is "uñca" (base + a). Now, you have to pre끑�x "a" vowel (augment) to the base. Nevertheless, the root begins now
with a vowel ("u"). Therefore, you will have to change "a" (augment) to "ā". In turn, when added, that "ā" must form Vṛddhi with "u".
In other words, "ā" + "u" is not "o" (as usual according to the rules of Sandhi) but "au", because "au" is the Vṛddhi substitute of "u",
got my point? OK, let us go on:
Thus, the 끑�nal result is "auñca". Only the simple process of adding terminations is left. However, note that by (2) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10", you must lengthen that "a" (not the augment, but the "a" vowel with which you
formed the "compound base", which will be in touch with the terminations themselves) before "va" and "ma" terminations. Listen:
(2) states the following:
So, to 끑�nish the conjugation, the terminations are to be added to "auñca" (augment + compound base) now.
PARASMAIPADA
Pers.
auñcam** auñcāva auñcāma
1st P.
I gathered we both gathered we gathered
auñcas(ḥ)* auñcatam auñcata
2nd P.
you gathered you both gathered you gathered
auñcat auñcatām auñcan**
3rd P.
he/she/it gathered they both gathered they gathered
** Final "a" in "auñca" must be dropped before terminations beginning with "a" -See (1) in the above table dealing with "General
rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "auñcam" and "auñcan", and not "auñcām" and "auñcān".
The compound base is "suva" (base + a). Now, you have to pre끑�x "a" vowel (augment) to the base. Thus, the 끑�nal result is "asuva".
following:
So, to 끑�nish the conjugation, the terminations are to be added to "asuva" (augment + compound base) now.
Pers.
asuvam** asuvāva asuvāma asuve*** asuvāvahi asuvāmahi
st
1 P. we both we we both we
I set in motion I set in motion
asuvas(ḥ)* asuvatam asuvata asuvathās(ḥ)* asuvethām*** asuvadhvam
asuvat asuvatām asuvan** asuvata asuvetām*** asuvanta**
3rd P. he/she/it they both they he/she/it they both they
** Final "a" in "asuva" must be dropped before terminations beginning with "a" -See (1) in the above table dealing with "General
rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "asuvam", "asuvan" and "asuvanta" and not "asuvām", "asuvān" and
"asuvānta".
*** Final "a" in "asuva" + "i", "ithām" and "itām" (Ātmanepada terminations) = "e", "ethām" and "etām" respectively, as "a" plus "i"
The compound base is "kira" (base + a). Now, you have to pre끑�x "a" vowel (augment) to the base. Thus, the 끑�nal result is "akira". Only
be in touch with the terminations themselves) before "va" and "ma" terminations. Listen: (2) states the following:
So, to 끑�nish the conjugation, the terminations are to be added to "akira" (augment + compound base) now.
PARASMAIPADA
Pers.
akiram** akirāva akirāma
1st P.
I scattered we both scattered we scattered
akiras(ḥ)* akiratam akirata
2nd P.
you scattered you both scattered you scattered
akirat akiratām akiran**
3rd P.
he/she/it scattered they both scattered they scattered
** Final "a" in "akira" must be dropped before terminations beginning with "a" -See (1) in the above table dealing with "General
rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "akiram" and "akiran", and not "akirām" and "akirān".
top
Here you are the special features of the tenth Gaṇa:

(b) If the root has a 끑�nal vowel or a penultimate "a", not prosodically long, all of them are to be turned into their respective Vṛddhi
substitute.

तड -Taḍ
The compound base is "tāḍaya" (base + a). Now, you have to pre끑�x "a" vowel (augment) to the base. Thus, the 끑�nal result is "atāḍaya".
following:
So, to 끑�nish the conjugation, the terminations are to be added to "atāḍaya" (augment + compound base) now.
Pers.
atāḍayam** atāḍayāva atāḍayāma atāḍaye*** atāḍayāvahi atāḍayāmahi
1st P.
I beat we both beat we beat I beat we both beat we beat
atāḍayas(ḥ)* atāḍayatam atāḍayata atāḍayathās(ḥ)* atāḍayethām*** atāḍayadhvam
2nd P.
you beat you both beat you beat you beat you both beat you beat
atāḍayat atāḍayatām atāḍayan** atāḍayata atāḍayetām*** atāḍayanta**
3rd P.
he/she/it beat they both beat they beat he/she/it beat they both beat they beat
** Final "a" in "atāḍaya" must be dropped before terminations beginning with "a" -See (1) in the above table dealing with "General
rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "atāḍayam", "atāḍayan" and "atāḍayanta" and not "atāḍayām", "atāḍayān"
and "atāḍayānta".
*** Final "a" in "atāḍaya" + "i", "ithām" and "itām" (Ātmanepada terminations) = "e", "ethām" and "etām" respectively, as "a" plus
"i" is "e" by 2nd Primary Rule of Vowel Sandhi.
्
The compound base is "daṇḍaya" (base + a). Now, you have to pre끑�x "a" vowel (augment) to the base. Thus, the 끑�nal result is
"adaṇḍaya". Only the simple process of adding terminations is left. However, note that by (2) in the above table dealing with "General
rules for Gaṇa-s 1, 4, 6 and 10", you must lengthen that "a" (not the augment, but the "a" vowel with which you formed the
"compound base", which will be in touch with the terminations themselves) before "va", "ma", "vahi" and "mahi" terminations.
So, to 끑�nish the conjugation, the terminations are to be added to "adaṇḍaya" (augment + compound base) now.
Pers.
adaṇḍayam** adaṇḍayāva adaṇḍayāma adaṇḍaye*** adaṇḍayāvahi adaṇḍayāmahi
st
1 P. we both we beat we both we
I punished I punished
punished punished punished punished
adaṇḍayas(ḥ)* adaṇḍayatam adaṇḍayata adaṇḍayathās(ḥ)* adaṇḍayethām*** adaṇḍayadhvam
punished punished punished punished punished punished
adaṇḍayat adaṇḍayatām adaṇḍayan** adaṇḍayata adaṇḍayetām*** adaṇḍayanta**
punished punished punished punished punished punished
** Final "a" in "adaṇḍaya" must be dropped before terminations beginning with "a" -See (1) in the above table dealing with "General
rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "adaṇḍayam", "adaṇḍayan" and "adaṇḍayanta" and not "adaṇḍayām",
"adaṇḍayān" and "adaṇḍayānta".
*** Final "a" in "adaṇḍaya" + "i", "ithām" and "itām" (Ātmanepada terminations) = "e", "ethām" and "etām" respectively, as "a" plus
The compound base is "rodaya" (base + a). Now, you have to pre끑�x "a" vowel (augment) to the base. Thus, the 끑�nal result is "arodaya".
following:
So, to 끑�nish the conjugation, the terminations are to be added to "arodaya" (augment + compound base) now.
Pers.
arodayam** arodayāva arodayāma arodaye*** arodayāvahi arodayāmahi
st
1 P. I we both we I we both we
caused to weep caused to weep caused to weep caused to weep caused to weep caused to weep
arodayas(ḥ)* arodayatam arodayata arodayathās(ḥ)* arodayethām*** arodayadhvam
nd
2 P. you you both you you you both you
arodayat arodayatām arodayan** arodayata arodayetām*** arodayanta**

** Final "a" in "arodaya" must be dropped before terminations beginning with "a" -See (1) in the above table dealing with "General
rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the 끑�nal result is "arodayam", "arodayan" and "arodayanta" and not "arodayām", "arodayān"
and "arodayānta".
*** Final "a" in "arodaya" + "i", "ithām" and "itām" (Ātmanepada terminations) = "e", "ethām" and "etām" respectively, as "a" plus
Well, the process of conjugation is always the same in Imperfect Tense for all roots belonging to the Gaṇa-s 1, 4, 6 and 10. Of course,
there are roots that does not follow the rules. These roots are exceptions, which you will study later on. So, do not worry about them.
The 끑�nal notes now:
top
CONCLUDING REMARKS
It has been a very long page, but at the same time a very satisfying one. As you could see, the mountain begins to become somewhat
"dangerous". Rest assured that the rest of your trip to the summit will be even more dangerous for your currently collapsed neurons.
I have mine a little collapsed too, hehe. It is a hard task to explain Sanskrit verbs to you as easy as possible. The subject is so di똚�cult
that you would not believe it, and it is an impossible mission to teach it in simple terms. OK, I should say "it is so easy", but I do not
want to be a liar regarding this. Verbs is the most di똚�cult part in the Sanskrit learning. If you come to learn how to conjugate, you
have practically paved your way to success. Please, go to the Examples and Terminations pages for more information on verbs. There
are two links right at the top of this page. Do not pass up the chance to learn more.
Next page will deal with Imperative and Potential modes. Another long ride upward full of narrow cornices and cli檜�s, no doubt! But,
with my help and your own strenuous e檜�ort, you will succeed indeed. See you there!
top
FURTHER INFORMATION

VERBS -ROOTS WITH UNCHANGEABLE BASES (PART 2)-
INTRODUCTION
Hi, Gabriel Pradīpaka again. The mountain is becoming more and more dangerous. The present stage is also steep and risky... a real
pest, hehe. However, the victory is yours if you do not die in the process, haha.
This document is the second part of the subject "Roots with unchangeable bases". These roots belong to the Gaṇa-s or Houses 1, 4, 6
and 10, and I can say that these four Houses comprise the vast majority of Sanskrit roots. In the ᠠ�rst part of this study, you learnt how
to conjugate those roots in both Present and Imperfect Tenses. Now, you will learn how to conjugate them in Imperative and Potential
Moods. Remember that the category "Gaṇa" or "House" only a᥁�ects those tenses and moods, that is, Present and Imperfect Tenses as
well as Imperative and Potential Moods. But, for example, the Perfect Tense (remote past) is not a᥁�ected by them. In other words, all
roots will be dealt with in the same manner when you conjugate in that tense, despite they belong to this or that House. Aorist Tense
(indeᠠ�nite past) is another good example of what I am stating now, and so on.
Here you are the well-known table to form Guṇa and Vṛddhi:

Type Vowels
As you know, in these 4 Houses (1, 4, 6 and 10), the original root or "Dhātu" must be somehow "strengthened" and turned into a base
or "Aṅga" before adding any ending to it. Guṇa, and sometimes Vṛddhi too, are good means to do that. Do you remember the rules?
Here you are just in case:
1) The base or "Aṅga" is unchangeable. Remember that the base is "generally" the very root but strengthened via Guṇa or Vṛddhi
2) The vowel "a" is added to the base to form a kind of "compound" base.
RULES TO FORM A BASE PROPERLY

GAṆA
HOW TO COMMON FEATURES
(HOUSE OR CLASS)
(a) If the root ends in a vowel, you have to turn this one into its
Guṇa substitute. The vowel "a" must be added to the
1st (Bhvādi) base to form a kind of "compound"
(b) If the penultimate letter of the root is a "short" vowel, you
have to transform this vowel into its Guṇa substitute. base. However, this very "a" is (1)
(a) Any vowel present in the root remains unchanged [except dropped before terminations
penultimate "i", "u", "ṛ" and "ḷ" when followed by "r" or "v" plus beginning with "a", and (2) is
lengthened before terminations
4th (Divādi) a consonant; and a penultimate or ᠠ�nal "ṝ". See (3) and (4) in
Common Features]. beginning with a Semivowel, a Nasal,
(b) The Semivowel "y" is added to the root. "jh" or "bh".
Besides, (3) the penultimate "i", "u",
(a) If the penultimate letter of a the root is a vowel (short or
"ṛ" or "ḷ" of a root must be lengthened
long), it remains unchanged [except penultimate "i", "u", "ṛ" and
when followed by "r" or "v" plus any
"ḷ" when followed by "r" or "v" plus a consonant; and a
consonant. Careful! Moreover, (4)
penultimate "ṝ". See (3) and (4) in Common Features].
when the vowel "ṝ" (long) occupies
6th (Tudādi) (b) If the ᠠ�nal letter of the root is "i", "ī", "u", "ū", "ṛ" or "ṝ", it
the penultimate or ᠠ�nal position in a
changes to "iy", "uv", "riy" and "ir" respectively. In other words,
root and it does not take Guṇa or
"i" and "ī" change to "iy"; "u" and "ū" change to "uv", while "ṛ" Vṛddhi or any other change (See 6th
changes to "riy" and "ṝ" changes to "ir". Gaṇa), is to be changed to "ir" or to
(a) If the penultimate letter of the root is a "short" vowel (except "ur" (only if a Labial or "v" precedes).
"a"), it takes the Guṇa substitute. In turn, "i" in "ir" and "u" in "ur" must
(b) If the root has a ᠠ�nal vowel or a penultimate "a", not be lengthened when "ir" or "ur" is
prosodically long, all of them are to be turned into their followed by a consonant.
respective Vṛddhi substitute. Note that "y", which you add to a root
10th (Curādi)
[A vowel is prosodically long when it is followed by two or more of the 4th Gaṇa to form the base might
consonants; e.g. "a" in "mantra". Note that the penultimate "a" in turned out to be that "additional"
"mantra" is not originally long, but it becomes so, as it were, consonant which is mentioned in (3)
because it is followed by three consonants (ntr)] and (4).
These are the rules. However, a few roots undergo some speciᠠ�c changes apart from those abovementioned. Do not worry, I will
explain that to you in due course.
The same rules as in the Present Tense are to be followed to form the base in Imperative and Potential Moods. Thank God, there is no
need to add an "augment" to the root as you did in the Imperfect Tense... but there will be some new gifts for you though... you will
see. You surely thought that everything would be easy in the Imperative and Potential Moods, but no! Sanskrit grammar has once
again managed to make your life even more miserable, hehe.
Ah!, two more things: 1) You will ᠠ�nd here many examples of conjugation. 2) You will ᠠ�nd a list of terminations here.
Let us get down to work!
top
HOW TO CONJUGATE VERBS WITH UNCHANGEABLE BASES IN IMPERATIVE MOOD
The Imperative Mood in Sanskrit, apart from expressing "command" as in English language... here you are some new gifts... may
express courteous request, benediction, gentle advice, etc. Thus, even though I will give the common translation as command in the
ᠠ�rst place, I will add other possible translations too, haha... oh, my God! The alternative way to use the Imperative Mood follows these
"simple" outlines... by "simple" I mean "complicated" as usual in Sanskrit grammar, hehe:
First person (singular, dual, plural): Apart from command, the Imperative Mood indicates question, capacity, necessity, etc. I will
only show possible alternative translations expressing question, capacity and necessity.
Second person (singular, dual, plural): Apart from command, the Imperative Mood indicates entreaty, gentle advice, blessing, etc. I
will only show possible alternative translations expressing entreaty, blessing and gentle advice.
Third person (singular, dual, plural): Apart from command, the Imperative Mood indicates blessing and gentle command. Of course,
I will only show possible alternative translations expressing blessing and gentle command.
There are other additional ways to use Imperative Mood, but with these ones it is enough for the time being. Well, thank God you are
studying verbs conjugated in Active Voice right now, because there are some alternative uses for the Imperative Mood in Passive
Voice too. You will study Passive Voice later later later on, do not worry.
Besides, to make the things even worse, there is a new set of exclusive terminations for the Imperative Mood too. See below. And to
ruin even your last hopes, hehe, there is an "optional" termination (tāt) that is solely used in the second and third persons singular
(Parasmaipada) when you use the Imperative Mood in a benedictive way. Hey, get a soda and relax!, because it will be a long way...
Also, I want to tell you that I will extract the necessary information of the above table ("Rules to form a base properly"), in order to
build a chart reminding you of the rules that govern every House or Gaṇa. Besides, I will also add a table, when necessary, containing
the common features that the Gaṇa-s 1, 4, 6 and 10 share with each other. Ah!, there is a chart with the respective terminations too.
Well, it is time to start with the ᠠ�rst Gaṇa (House or Class):
Careful! Moreover, (4) when the vowel "ṝ" (long) occupies the penultimate or ᠠ�nal position in a root and it does not take Guṇa or
TERMINATIONS OF THE IMPERATIVE MOOD FOR GAṆA-S 1, 4, 6 AND 10

1st Person āni āva āma ai āvahai āmahai
2nd Person nothing or "tāt"1 tam ta sva ithām dhvam
3rd Person tu or "tāt"1 tām antu tām itām antām
1 The termination "tāt" is "optionally" used when you want to express a blessing
top
CONJUGATING ROOTS BELONGING TO GAṆA 1 IN THE IMPERATIVE MOOD
I will be using the same roots as in the Present and Imperfect Tenses for the sake of convenience... or do you want new roots and form
the base again? No, my God. Well, thus, I will not have to form the compound base again, and I will be able to focus only on how to
conjugate a root in the Imperative Mood. Let us begin. Here you are the special features of the ᠠ�rst Gaṇa:

्
पवु  -Purv (to ᠠ�ll)- [only Parasmaipada]
The compound base is "pūrva" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "pūrva" (compound base)
now. A last thing: I will be using "to let" as an auxiliary verb in order to form the ᠠ�rst and third persons of the Imperative Mood. The
word "must" may also be included, for example: "I must ᠠ�ll" instead of "let me ᠠ�ll". In fact, even though "must" might be used with
all the three persons, is specially used with the ᠠ�rst person. In turn, the word "may" is generally used in a benedictive way but... see
in the chart:
PARASMAIPADA (usual way to translate)

Pers.
pūrvāṇi1 pūrvāva pūrvāma

1st P.
let me ᠠ�ll let us both ᠠ�ll let us ᠠ�ll
pūrva or pūrvatāt2 pūrvatam pūrvata

2nd P.
ᠠ�ll ᠠ�ll, both of you ᠠ�ll
pūrvatu or pūrvatāt2 pūrvatām pūrvantu3

3rd P.
let him/her/it ᠠ�ll let them both ᠠ�ll let them ᠠ�ll
Alternative ways to translate according to a particular context

(note that the auxiliary words I have utilized to express entreaty, necessity, gentle command, etc., that is, "oh", "must",
etc., are generally used... but perhaps you will have to use other terms to express the same thing according to the context.
Pers. For example: "oh God", "have to", etc. respectively. You may also include exclamation point to emphasize. Hopefully, you
have understood my point)
pūrvāṇi1 pūrvāva pūrvāma
question should I ᠠ�ll? should we both ᠠ�ll? should we ᠠ�ll?

1st P.
capacity I am able to/can ᠠ�ll we both are able to/can ᠠ�ll we are able to/can ᠠ�ll
necessity I must ᠠ�ll we both must ᠠ�ll we must ᠠ�ll
pūrva or pūrvatāt2 pūrvatam pūrvata
entreaty oh, ᠠ�ll! oh, both of you, ᠠ�ll! oh, ᠠ�ll!

2nd P. blessing may you ᠠ�ll may you both ᠠ�ll may you ᠠ�ll
gentle
you should ᠠ�ll you both should ᠠ�ll you should ᠠ�ll
advice
pūrvatu or pūrvatāt2 pūrvatām pūrvantu3

blessing may he/she/it ᠠ�ll may they both ᠠ�ll may they ᠠ�ll
3rd P.
gentle
may4 he/she/it ᠠ�ll may4 they both ᠠ�ll may4 they ᠠ�ll
command
1 Original "n" in the termination "āni" changes to "āṇi" by 18th Rule of Consonant Sandhi.
2 The termination "tāt" is only used if you are using the Imperative Mood in a benedictive sense (see "blessing" row in 2nd and 3rd
persons).
3 Final "a" in the compound base "pūrva" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the ᠠ�nal result is "pūrvantu" and not "pūrvāntu".
4 The term "may" is not used here to convey a blessing (e.g. "may my worship bear fruit" in a benedictive sense, that is, "I beg God to
grant me the fruit of my worship" and the like), but to indicate a gentle command (e.g. "let my worship bear fruit", but in a gentle
way, not as a mere "command"; it is a ᠠ�rm wish and hope that my worship will lastly bear fruit, got it? It might be translated like
this: "let my worship bear fruit... this is my sincere wish" and so on).

The compound base is "laṣa" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "laṣa" (compound base) now.
A last thing: I will be using "to let" as an auxiliary verb in order to form the ᠠ�rst and third persons of the Imperative Mood. The word
"must" may also be included, for example: "I must desire" instead of "let me desire". In fact, even though "must" might be used with
all the three persons, it is specially used with the ᠠ�rst person. In turn, the word "may" is generally used in a benedictive way but... see
in the chart:
Pers. (usual way to translate) (usual way to translate)
laṣāṇi1 laṣāva laṣāma laṣai4 laṣāvahai laṣāmahai

1st P.
let me desire let us both desire let us desire let me desire let us both desire let us desire
laṣa or laṣatāt2 laṣatam laṣata laṣasva laṣethām5 laṣadhvam

2nd P.
desire desire, both of you desire desire desire, both of you desire
laṣatu or laṣatāt2 laṣatām laṣantu3 laṣatām laṣetām5 laṣantām3

3rd P.
let him/her/it desire let them both desire let them desire let him/her/it desire let them both desire let them desire

Pers. etc., are generally used... but perhaps you will have to use other terms to express the same thing according to the context.
For example: "oh God", "have to", etc. respectively. You may also include exclamation point to emphasize. Hopefully, you
laṣāṇi1 laṣāva laṣāma laṣai4 laṣāvahai laṣāmahai
should I should we both should we should I should we both should we

question
desire? desire? desire? desire? desire? desire?
1st P.
I am able we both are able we are able I am able we both are able we are able
capacity
to/can desire to/can desire to/can desire to/can desire to/can desire to/can desire
necessity I must desire we both must desire we must desire I must desire we both must desire we must desire
laṣa or laṣatāt2 laṣatam laṣata laṣasva laṣethām5 laṣadhvam
oh, both of you, oh, both of you,

entreaty oh, desire! oh, desire! oh, desire! oh, desire!
desire! desire!
2nd P.
blessing may you desire may you both desire may you desire may you desire may you both desire may you desire
gentle you should you both should you should you should you both should you should
advice desire desire desire desire desire desire
laṣatu or laṣatāt2 laṣatām laṣantu3 laṣatām laṣetām5 laṣantām3

may he/she/it may they both may he/she/it may they both
blessing may they desire may they desire
3rd P. desire desire desire desire
gentle may6 he/she/it may6 they both may6 he/she/it may6 they both
may6 they desire may6 they desire
command desire desire desire desire
persons).
3 Final "a" in the compound base "laṣa" must be dropped before terminations beginning with "a" -See (1) in the above table dealing
with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the ᠠ�nal result is "laṣantu" and "laṣantām" and not "laṣāntu" and "laṣāntām".
4 Final "a" in the compound base "laṣa" plus the termination "ai" is again "ai" by 5th Primary Rule of Vowel Sandhi.
5 Final "a" in "laṣa" (compound base) + "ithām" and "itām" (Ātmanepada terminations) = "ethām" and "etām" respectively, as "a"

6
The term "may" is not used here to convey a blessing (e.g. "may my worship bear fruit" in a benedictive sense, that is, "I beg God to
way, not as a mere "command"; it is a ᠠ�rm wish and hope that my worship will lastly bear fruit, got it? It might be alternatively
translated like this: "let my worship bear fruit... this is my sincere wish" and so on).

The compound base is "īkṣa" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "īkṣa" (compound base) now.
"must" may also be included, for example: "I must see" instead of "let me see". In fact, even though "must" might be used with all the
three persons, it is specially used with the ᠠ�rst person. In turn, the word "may" is generally used in a benedictive way but... see in the
chart:
ĀTMANEPADA (usual way to translate)

Pers.
1st P. īkṣai1 īkṣāvahai īkṣāmahai

let me see let us both see let us see
īkṣasva īkṣethām2 īkṣadhvam

2nd P.
see see, both of you see
īkṣatām īkṣetām2 īkṣantām3

3rd P.
let him/her/it see let them both see let them see

Pers.
īkṣai1 īkṣāvahai īkṣāmahai
question should I see? should we both see? should we see?

1st P.
capacity I am able to/can see we both are able to/can see we are able to/can see
necessity I must see we both must see we must see
īkṣasva īkṣethām2 īkṣadhvam
entreaty oh, see! oh, both of you, see! oh, see!

2nd P. blessing may you see may you both see may you see
gentle
you should see you both should see you should see
advice
īkṣatām īkṣetām2 īkṣantām3

blessing may he/she/it see may they both see may they see
3rd P.
gentle
may4 he/she/it see may4 they both see may4 they see
command
1 Final "a" in the compound base "īkṣa" plus the termination "ai" is again "ai" by 5th Primary Rule of Vowel Sandhi.
2 Final "a" in "īkṣa" (compound base) + "ithām" and "itām" (Ātmanepada terminations) = "ethām" and "etām" respectively, as "a"

3
Final "a" in the compound base "īkṣa" must be dropped before terminations beginning with "a" -See (1) in the above table dealing
with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the ᠠ�nal result is "īkṣantām" and not "īkṣāntām".
4
top

consonant; and a penultimate or ᠠ�nal "ṝ". See (3) and (4) in the "General rules for Gaṇa-s 1, 4, 6 and 10" table].
The compound base is "tuṣya" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "tuṣya" (compound base)
word "must" may also be included, for example: "I must be pleased" instead of "let me be pleased". In fact, even though "must" might
be used with all the three persons, is specially used with the ᠠ�rst person. In turn, the word "may" is generally used in a benedictive
way but... see in the chart:

Pers.
tuṣyāṇi1 tuṣyāva tuṣyāma

1st P.
let me be pleased let us both be pleased let us be pleased
tuṣya or tuṣyatāt2 tuṣyatam tuṣyata

2nd P.
be pleased be pleased, both of you be pleased
tuṣyatu or tuṣyatāt2 tuṣyatām tuṣyantu3

3rd P.
let him/her/it be pleased let them both be pleased let them be pleased

Pers.
tuṣyāṇi1 tuṣyāva tuṣyāma
question should I be pleased? should we both be pleased? should we be pleased?

1st P.
capacity I am able to/can be pleased we both are able to/can be pleased we are able to/can be pleased
necessity I must be pleased we both must be pleased we must be pleased
tuṣya or tuṣyatāt2 tuṣyatam tuṣyata
entreaty oh, be pleased! oh, both of you, be pleased! oh, be pleased!

nd
2 P. blessing may you be pleased may you both be pleased may you be pleased
gentle
you should be pleased you both should be pleased you should be pleased
advice
tuṣyatu or tuṣyatāt2 tuṣyatām tuṣyantu3

blessing may he/she/it be pleased may they both be pleased may they be pleased
3rd P.
gentle
may4 he/she/it be pleased may4 they both be pleased may4 they be pleased
command
1
Original "n" in the termination "āni" changes to "āṇi" by 18th Rule of Consonant Sandhi.
persons).
3 Final "a" in the compound base "tuṣya" must be dropped before terminations beginning with "a" -See (1) in the above table dealing
with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the ᠠ�nal result is "tuṣyantu" and not "tuṣyāntu".
in this study)]
The compound base is "dīvya" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "dīvya" (compound base)
word "must" may also be included, for example: "I must shine" instead of "let me shine". In fact, even though "must" might be used
with all the three persons, is specially used with the ᠠ�rst person. In turn, the word "may" is generally used in a benedictive way but...
see in the chart:
dīvyāni dīvyāva dīvyāma dīvyai3 dīvyāvahai dīvyāmahai

1st P.
let me shine let us both shine let us shine let me shine let us both shine let us shine
dīvya or dīvyatāt1 dīvyatam dīvyata dīvyasva dīvyethām4 dīvyadhvam

2nd P.
shine shine, both of you shine shine shine, both of you shine
dīvyatu or dīvyatāt1 dīvyatām dīvyantu2 dīvyatām dīvyetām4 dīvyantām2

3rd P.
let him/her/it shine let them both shine let them shine let him/her/it shine let them both shine let them shine

Pers.
dīvyāni dīvyāva dīvyāma dīvyai3 dīvyāvahai dīvyāmahai
should we both should we should we both

question should I shine? should I shine? should we shine?
shine? shine? shine?
1st P.
capacity
to/can shine to/can shine to/can shine to/can shine to/can shine to/can shine
necessity I must shine we both must shine we must shine I must shine we both must shine we must shine
dīvya or dīvyatāt1 dīvyatam dīvyata dīvyasva dīvyethām4 dīvyadhvam

entreaty oh, shine! oh, shine! oh, shine! oh, shine!
nd
shine! shine!
2 P.
blessing may you shine may you both shine may you shine may you shine may you both shine may you shine
gentle you should you both should you should you both should
you should shine you should shine
advice shine shine shine shine
dīvyatu or dīvyatāt1 dīvyatām dīvyantu2 dīvyatām dīvyetām4 dīvyantām2

may he/she/it may he/she/it
blessing may they both shine may they shine may they both shine may they shine
3rd P. shine shine
gentle may5 he/she/it may5 they both may5 he/she/it may5 they both
may5 they shine may5 they shine
command shine shine shine shine
1
The termination "tāt" is only used if you are using the Imperative Mood in a benedictive sense (see "blessing" row in 2nd and 3rd
persons).
2 Final "a" in the compound base "dīvya" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the ᠠ�nal result is "dīvyantu" and "dīvyantām" and not "dīvyāntu" and
"dīvyāntām".
3
Final "a" in the compound base "dīvya" plus the termination "ai" is again "ai" by 5th Primary Rule of Vowel Sandhi.
4
Final "a" in "dīvya" (compound base) + "ithām" and "itām" (Ātmanepada terminations) = "ethām" and "etām" respectively, as "a"

The compound base is "dya" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "dya" (compound base) now.
"must" may also be included, for example: "I must cut" instead of "let me cut". In fact, even though "must" might be used with all the
three persons, is specially used with the ᠠ�rst person. In turn, the word "may" is generally used in a benedictive way but... see in the
chart:

Pers.
dyāni dyāva dyāma
1st P.
let me cut let us both cut let us cut
dya or dyatāt1 dyatam dyata

2nd P.
cut cut, both of you cut
dyatu or dyatāt1 dyatām dyantu2

3rd P.
let him/her/it cut let them both cut let them cut

Pers.
dyāni dyāva dyāma
question should I cut? should we both cut? should we cut?
1st P.
capacity I am able to/can cut we both are able to/can cut we are able to/can cut
necessity I must cut we both must cut we must cut
dya or dyatāt1 dyatam dyata
entreaty oh, cut! oh, both of you, cut! oh, cut!

2nd P. blessing may you cut may you both cut may you cut
gentle
you should cut you both should cut you should cut
advice
dyatu or dyatāt1 dyatām dyantu2

blessing may he/she/it cut may they both cut may they cut
3rd P. gentle
may3 he/she/it cut may3 they both cut may3 they cut
command
persons).
2
Final "a" in the compound base "dya" must be dropped before terminations beginning with "a" -See (1) in the above table dealing
with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the ᠠ�nal result is "dyantu" and not "dyāntu".
3
top

table].
(b) If the ᠠ�nal letter of the root is "i", "ī", "u", "ū", "ṛ" or "ṝ", it changes to "iy", "uv", "riy" and "ir" respectively. In other words, "i"

The compound base is "uñcha" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "uñcha" (compound base)
word "must" may also be included, for example: "I must be pleased" instead of "let me be pleased". In fact, even though "must" might
be used with all the three persons, is specially used with the ᠠ�rst person. In turn, the word "may" is generally used in a benedictive
way but... see in the chart:

Pers.
uñchāni uñchāva uñchāma
1st P.
let me gather let us both gather let us gather
uñcha or uñchatāt1 uñchatam uñchata

2nd P.
gather gather, both of you gather
uñchatu or uñchatāt1 uñchatām uñchantu2

3rd P.
let him/her/it gather let them both gather let them gather

Pers.
uñchāni uñchāva uñchāma
question should I gather? should we both gather? should we gather?

1st P.
capacity I am able to/can gather we both are able to/can gather we are able to/can gather
necessity I must gather we both must gather we must gather
uñcha or uñchatāt1 uñchatam uñchata
entreaty oh, gather! oh, both of you, gather! oh, gather!

nd
2 P. blessing may you gather may you both gather may you gather
gentle
you should gather you both should gather you should gather
advice
uñchatu or uñchatāt1 uñchatām uñchantu2

blessing may he/she/it gather may they both gather may they gather
3rd P.
gentle
may3 he/she/it gather may3 they both gather may3 they gather
command
1
persons).
2
Final "a" in the compound base "uñcha" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the ᠠ�nal result is "uñchantu" and not "uñchāntu".
3
The compound base is "suva" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "suva" (compound base)
word "must" may also be included, for example: "I must set in motion" instead of "let me set in motion". In fact, even though "must"
might be used with all the three persons, is specially used with the ᠠ�rst person. In turn, the word "may" is generally used in a
benedictive way but... see in the chart:
suvāni suvāva suvāma suvai3 suvāvahai suvāmahai

st
1 P. let us both set in let us set in let us both set in let us set in
let me set in motion let me set in motion
motion motion motion motion
suva or suvatāt1 suvatam suvata suvasva suvethām4 suvadhvam

2nd P. set in motion, both set in motion, both
of you of you
suvatu or suvatāt1 suvatām suvantu2 suvatām suvetām4 suvantām2

3rd P. let him/her/it set in let them both set in let them set in let him/her/it set in let them both set in let them set in
motion motion motion motion motion motion

Pers. For example: "oh God", "have to", etc. respectively. You may also include exclamation point to emphasize. Hopefully, you
suvā-
suvāni suvāva suvāma suvai3 suvāvahai
mahai
should I set in should we both set should we set in should I set in should we both set should we set in
question
motion? in motion? motion? motion? in motion? motion?
st
1 P. I am able we both are able we are able I am able we both are able we are able
capacity to/can set in to/can set in to/can set in to/can set in to/can set in to/can set in
I must set in we both must set in we must set in I must set in we both must set in we must set in
necessity
suva-
suva or suvatāt1 suvatam suvata suvasva suvethām4
dhvam
oh, set in oh, both of you, set oh, set in oh, set in oh, both of you, set oh, set in
entreaty
motion! in motion! motion! motion! in motion! motion!
2nd P.
may you set in may you both set in may you set in may you set in may you both set in may you set in
blessing
gentle you should set you both should set you should set in you should set you both should set you should set in
advice in motion in motion motion in motion in motion motion
suva-
suvatu or suvatāt1 suvatām suvantu2 suvatām suvetām4
ntām2
may he/she/it may they both set may they set in may he/she/it may they both set may they set in
3rd P. blessing
set in motion in motion motion set in motion in motion motion
gentle may5 he/she/it may5 they both set may5 they set in may5 he/she/it may5 they both set may5 they set in
command set in motion in motion motion set in motion in motion motion
1
persons).
2
Final "a" in the compound base "suva" must be dropped before terminations beginning with "a" -See (1) in the above table dealing
with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the ᠠ�nal result is "suvantu" and "suvantām" and not "suvāntu" and
"suvāntām".
3 Final "a" in the compound base "suva" plus the termination "ai" is again "ai" by 5th Primary Rule of Vowel Sandhi.
4 Final "a" in "suva" (compound base) + "ithām" and "itām" (Ātmanepada terminations) = "ethām" and "etām" respectively, as "a"

5
The compound base is "kira" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "kira" (compound base) now.
"must" may also be included, for example: "I must scatter" instead of "let me scatter". In fact, even though "must" might be used with
all the three persons, is specially used with the ᠠ�rst person. In turn, the word "may" is generally used in a benedictive way but... see
in the chart:
Pers. PARASMAIPADA (usual way to translate)

kirāṇi1 kirāva kirāma

1st P.
let me scatter let us both scatter let us scatter
kira or kiratāt2 kiratam kirata

2nd P.
scatter scatter, both of you scatter
kiratu or kiratāt2 kiratām kirantu3

3rd P.
let him/her/it scatter let them both scatter let them scatter

Pers.
kirāṇi1 kirāva kirāma
question should I scatter? should we both scatter? should we scatter?

1st P.
capacity I am able to/can scatter we both are able to/can scatter we are able to/can scatter
necessity I must scatter we both must scatter we must scatter
kira or kiratāt2 kiratam kirata
entreaty oh, scatter! oh, both of you, scatter! oh, scatter!

2nd P. blessing may you scatter may you both scatter may you scatter
gentle
you should scatter you both should scatter you should scatter
advice
kiratu or kiratāt2 kiratām kirantu3

blessing may he/she/it scatter may they both scatter may they scatter
3rd P.
gentle
may4 he/she/it scatter may4 they both scatter may4 they scatter
command
persons).
3 Final "a" in the compound base "kira" must be dropped before terminations beginning with "a" -See (1) in the above table dealing
with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the ᠠ�nal result is "kirantu" and not "kirāntu".
top

(b) If the root has a ᠠ�nal vowel or a penultimate "a", not prosodically long, all of them are to be turned into their respective Vṛddhi
substitute.

तड -Taḍ
The compound base is "tāḍaya" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "tāḍaya" (compound
base) now. A last thing: I will be using "to let" as an auxiliary verb in order to form the ᠠ�rst and third persons of the Imperative Mood.
The word "must" may also be included, for example: "I must beat" instead of "let me beat". In fact, even though "must" might be used
with all the three persons, is specially used with the ᠠ�rst person. In turn, the word "may" is generally used in a benedictive way but...
see in the chart:
tāḍayāni tāḍayāva tāḍayāma tāḍayai3 tāḍayāvahai tāḍayāmahai

1st P.
let me beat let us both beat let us beat let me beat let us both beat let us beat
tāḍaya or tāḍayatāt1 tāḍayatam tāḍayata tāḍayasva tāḍayethām4 tāḍayadhvam

2nd P.
beat beat, both of you beat beat beat, both of you beat
tāḍayatu or tāḍayatāt1 tāḍayatām tāḍayantu2 tāḍayatām tāḍayetām4 tāḍayantām2

3rd P.
let him/her/it beat let them both beat let them beat let him/her/it beat let them both beat let them beat

Pers.
tāḍayā-
tāḍayāni tāḍayāva tāḍayāma tāḍayai3 tāḍayāvahai
mahai
should we both should we both
question should I beat? should we beat? should I beat? should we beat?
st
1 P. beat? beat?
capacity
to/can beat to/can beat to/can beat to/can beat to/can beat to/can beat
necessity I must beat we both must beat we must beat I must beat we both must beat we must beat
tāḍaya-
tāḍaya or tāḍayatāt1 tāḍayatam tāḍayata tāḍayasva tāḍayethām4
dhvam
entreaty oh, beat! oh, beat! oh, beat! oh, beat!
2nd P. beat! beat!
blessing may you beat may you both beat may you beat may you beat may you both beat may you beat
you should beat you should beat
advice beat beat beat beat
tāḍaya-
tāḍayatu or tāḍayatāt1 tāḍayatām tāḍayantu2 tāḍayatām tāḍayetām4
ntām2
3rd P. blessing may he/she/it may they both beat may they beat may he/she/it may they both beat may they beat
beat beat
gentle may5 may5 he/she/it
may5 they both beat may5 they beat may5 they both beat may5 they beat
command he/she/it beat beat
1
persons).
2
Final "a" in the compound base "tāḍaya" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the ᠠ�nal result is "tāḍayantu" and "tāḍayantām" and not "tāḍayāntu"
and "tāḍayāntām".
3
Final "a" in the compound base "tāḍaya" plus the termination "ai" is again "ai" by 5th Primary Rule of Vowel Sandhi.
4
Final "a" in "tāḍaya" (compound base) + "ithām" and "itām" (Ātmanepada terminations) = "ethām" and "etām" respectively, as "a"
5
्
The compound base is "daṇḍaya" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "daṇḍaya" (compound
The word "must" may also be included, for example: "I must punish" instead of "let me punish". In fact, even though "must" might be
used with all the three persons, is specially used with the ᠠ�rst person. In turn, the word "may" is generally used in a benedictive way
but... see in the chart:
daṇḍayāni daṇḍayāva daṇḍayāma daṇḍayai3 daṇḍayāvahai daṇḍayāmahai

1st P.
let me punish let us both punish let us punish let me punish let us both punish let us punish
daṇḍaya or daṇḍayatāt1 daṇḍayatam daṇḍayata daṇḍayasva daṇḍayethām4 daṇḍayadhvam

2nd P.
punish punish, both of you punish punish punish, both of you punish
daṇḍayatu or
daṇḍayatām daṇḍayantu2 daṇḍayatām daṇḍayetām4 daṇḍayantām2
daṇḍayatāt1
3rd P.
let them both let them let him/her/it let them both let them
let him/her/it punish
punish punish punish punish punish

Pers.
daṇḍayā- daṇḍayā-
daṇḍayāni daṇḍayāva daṇḍayāma daṇḍayai3
vahai mahai
should I should we both should we should I should we both should we
question
punish? punish? punish? punish? punish? punish?
1st P.
capacity I am able we both are able we are able I am able we both are able we are able
to/can punish to/can punish to/can punish to/can punish to/can punish to/can punish
we both must we both must
necessity I must punish we must punish I must punish we must punish
punish punish
daṇḍaye- daṇḍaya-
daṇḍaya or daṇḍayatāt1 daṇḍayatam daṇḍayata daṇḍayasva
4
thām dhvam

entreaty oh, punish! oh, punish! oh, punish! oh, punish!
punish! punish!
2nd P.
may you may you both may you may you both
blessing may you punish may you punish
punish punish punish punish
gentle you should you both should you should you should you both should you should
advice punish punish punish punish punish punish
daṇḍayatu or daṇḍaye- daṇḍaya-
1
daṇḍayatām daṇḍayantu2 daṇḍayatām
4
daṇḍayatāt tām ntām2
may he/she/it may they both may he/she/it may they both
3rd P. blessing may they punish may they punish
gentle may5 he/she/it may5 they both may5 they may5 he/she/it may5 they both may5 they
command punish punish punish punish punish punish
1
persons).
2 Final "a" in the compound base "daṇḍaya" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the ᠠ�nal result is "daṇḍayantu" and "daṇḍayantām" and not
"daṇḍayāntu" and "daṇḍayāntām".
3
Final "a" in the compound base "daṇḍaya" plus the termination "ai" is again "ai" by 5th Primary Rule of Vowel Sandhi.
4 Final "a" in "daṇḍaya" (compound base) + "ithām" and "itām" (Ātmanepada terminations) = "ethām" and "etām" respectively, as

The compound base is "rodaya" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "rodaya" (compound
The word "must" may also be included, for example: "I must weep" instead of "let me weep". In fact, even though "must" might be
used with all the three persons, is specially used with the ᠠ�rst person. In turn, the word "may" is generally used in a benedictive way
but... see in the chart:
rodayāni rodayāva rodayāma rodayai3 rodayāvahai rodayāmahai

1st P.
let me weep let us both weep let us weep let me weep let us both weep let us weep
rodaya or rodayatāt1 rodayatam rodayata rodayasva rodayethām4 rodayadhvam

2nd P.
weep weep, both of you weep weep weep, both of you weep
rodayatu or rodayatāt1 rodayatām rodayantu2 rodayatām rodayetām4 rodayantām2

3rd P.
let him/her/it weep let them both weep let them weep let him/her/it weep let them both weep let them weep

Pers.
rodayā-
rodayāni rodayāva rodayāma rodayai3 rodayāvahai
mahai
should we both should we both
question should I weep? should we weep? should I weep? should we weep?
st
1 P. weep? weep?
capacity
to/can weep to/can weep to/can weep to/can weep to/can weep to/can weep
necessity I must weep we both must weep we must weep I must weep we both must weep we must weep
rodaya-
rodaya or rodayatāt1 rodayatam rodayata rodayasva rodayethām4
dhvam
entreaty oh, weep! oh, weep! oh, weep! oh, weep!
2nd P. weep! weep!
blessing may you weep may you both weep may you weep may you weep may you both weep may you weep
you should weep you should weep
advice weep weep weep weep
rodaya-
rodayatu or rodayatāt1 rodayatām rodayantu2 rodayatām rodayetām4
ntām2
may he/she/it may he/she/it
3rd P. blessing may they both weep may they weep may they both weep may they weep
weep weep
gentle may5he/she/it may5 they both may5 he/she/it may5 they both
may5 they weep may5 they weep
command weep weep weep weep
persons).
2
Final "a" in the compound base "rodaya" must be dropped before terminations beginning with "a" -See (1) in the above table
dealing with "General rules for Gaṇa-s 1, 4, 6 and 10"-. Thus, the ᠠ�nal result is "rodayantu" and "rodayantām" and not "rodayāntu"
and "rodayāntām".
3
Final "a" in the compound base "rodaya" plus the termination "ai" is again "ai" by 5th Primary Rule of Vowel Sandhi.
4
Final "a" in "rodaya" (compound base) + "ithām" and "itām" (Ātmanepada terminations) = "ethām" and "etām" respectively, as "a"
5
Well, the process of conjugation is always the same in Imperative Mode for all roots belonging to the Gaṇa-s 1, 4, 6 and 10. Of course,
there are roots that does not follow the rules. These roots are exceptions, which you will study later on. So, do not worry about them.
Potential Mode now:
top
HOW TO CONJUGATE VERBS WITH UNCHANGEABLE BASES IN POTENTIAL MOOD
Good news. You do not have to learn any new rules to conjugate in Potential Mode. Just use the General Rules along with the Special
Rules for each of the Gaṇa-s, and then add the respective terminations.
Bad news. The Potential Mood may be translated in multiple ways according to the context, time, etc. of a particular text... also
according to the fashion of that time... brand of the T-shirt worn by the author when he took the ball-point pen to write the text... his
mental state the day in which he wrote the text... if he was su᥁�ering from a toothache, the meaning is di᥁�erent... etc. OK, I was
kidding... only "context, time, etc." are valid, the rest is my own invention. Besides, I cannot imagine Gaṇeśa (one of the two sons of
Śiva) holding a ball-point pen and writing the Mahābhārata while Vyāsa dictated... in fact, he used his own tusk to do that, do you
remember?, hehe. But, man, Sanskrit is sometimes such a big boulder in the way. The amount of alternative ways and intricacies is
too much. Listen and then rest in peace, haha, you will not believe it:

Gentle command: A kind of substitute for the Imperative Mood sometimes, but much more gentle [e.g. "sadā mantraṁ japet" -
he/she always should mutter (japet) a mantra-]
Command: A kind of substitute for the Imperative Mood, not gentle now but direct [e.g. "udakaṁ pibeḥ" -Drink (pibeḥ) water-]
Gently asking questions: You may use the Potential Mood to ask questions [e.g. "bho vanaṁ gaccheyam "-Oh (sir), may I go
(gaccheyam) to the forest?-]
Hypothesis: Specially together with "yadi" (if) [e.g. "yadi syātpāvakaḥ śītaḥ" -If ᠠ�re would be (syāt) cold-].
Possibility: The Potential Mood may indicate something that is likely to happen [e.g. "kadācid budhyeya" -I might be awakened,
maybe (budhyeya), at some time or other-].
Within ᠠ�nal consecutive statements: It acts now as a kind of substitute for the Imperative [e.g. "tathā mantraṁ japedyathā muktiṁ
labheta" -Let him/her mutter (japet) a mantra so that he/she may attain (labheta) Liberation-].
A substitute for the Present Tense (accompanied by "maybe" or "perhaps" sometimes): In some scriptures, the Potential Mood is
tantamount to the Present Tense [e.g. "mantraṁ japet" -generally translated "He/she should mutter (japet) a mantra", may even be
translated in some texts as "He/she mutters (japet) a mantra" or also "He/she mutters (japet) a mantra, maybe"-].
Giving permission: You may use the Potential Mood for expressing permissions [e.g. "ihāsīthāstvam" -You may sit (āsīthāḥ) here-.
Telling someone to attend to an honorary o嶅�ce or duty: It is important that the o嶅�ce or duty is honorary in order to use the
Potential Mood [e.g. "māmadhyāpayestvam" -You may teach (adhyāpayeḥ) me (as an honorary duty)-.
There are other ways to use the Potential Mood, but the information contained in the previous chart is more than enough for our
tired intellects, I think. Of course, I will not add alternative ways of translating verbs being conjugated in Potential Mood as I did in
Imperative Mood, since the amount of possibilities is really a big one. I will only translate the conjugations in the sense of "gentle
command", as the Potential Mood is commonly used. Do not worry then. However, keep always in mind the other possibilities of
translation when you face a text containing verbs conjugated in this type of Mood.
As I said to you before:
The same usual rules (general and special) as in the Present Tense, Imperfect Tense and Imperative Mood are to be followed to form
the base here. So, the following table can be used again:

Careful! Moreover, (4) when the vowel "ṝ" (long) occupies the penultimate or ᠠ�nal position in a root and it does not take Guṇa or
Obviously, Potential Mood has its own set of endings or terminations:
TERMINATIONS OF THE POTENTIAL MOOD FOR GAṆA-S 1, 4, 6 AND 10

1st Person īyam īva īma īya īvahi īmahi
2nd Person īḥ ītam īta īthāḥ īyāthām īdhvam
3rd Person īt ītām īyuḥ īta īyātām īran
top
CONJUGATING ROOTS BELONGING TO GAṆA 1 IN THE POTENTIAL MOOD
I will be using the same roots as in the Present Tense, Imperfect Tense and Imperative Mood in order not to form the base again. Let
us begin. Here you are the special features of the ᠠ�rst Gaṇa:

्
पवु  -Purv (to ᠠ�ll)- [only Parasmaipada]
The compound base is "pūrva" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "pūrva" (compound base)
now:
PARASMAIPADA
Pers.
pūrveyam pūrveva pūrvema
1st P.
I should ᠠ�ll we both should ᠠ�ll we should ᠠ�ll
pūrveḥ pūrvetam pūrveta
2nd P.
you should ᠠ�ll you both should ᠠ�ll you should ᠠ�ll
pūrvet pūrvetām pūrveyuḥ
3rd P.
he/she/it should ᠠ�ll they both should ᠠ�ll they should ᠠ�ll

The compound base is "laṣa" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "laṣa" (compound base) now:
Pers.
laṣeyam laṣeva laṣema laṣeya laṣevahi laṣemahi
1st P. we both should we should we both should
I should desire I should desire we should desire
desire desire desire
laṣeḥ laṣetam laṣeta laṣethāḥ laṣeyāthām laṣedhvam
2nd P. you both should you should you both should you should
you should desire desire desire you should desire desire desire
laṣet laṣetām laṣeyuḥ laṣeta laṣeyātām laṣeran
rd
3 P. he/she/it should they both should they should he/she/it should they both should they should
desire desire desire desire desire desire

The compound base is "īkṣa" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "īkṣa" (compound base) now:
ĀTMANEPADA
Pers.
īkṣeya īkṣevahi īkṣemahi
1st P.
I should see we both should see we should see
īkṣethāḥ īkṣeyāthām īkṣedhvam
2nd P.
you should see you both should see you should see
īkṣeta īkṣeyātām īkṣeran
3rd P.
he/she/it should see they both should see they should see
top

consonant; and a penultimate or ᠠ�nal "ṝ". See (3) and (4) in the "General rules for Gaṇa-s 1, 4, 6 and 10" table].
The compound base is "tuṣya" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "tuṣya" (compound base)
now:
PARASMAIPADA
Pers.
tuṣyeyam tuṣyeva tuṣyema
1st P.
I should be pleased we both should be pleased we should be pleased
tuṣyeḥ tuṣyetam tuṣyeta
2nd P.
you should be pleased you both should be pleased you should be pleased
tuṣyet tuṣyetām tuṣyeyuḥ
3rd P.
he/she/it should be pleased they both should be pleased they should be pleased
in this study)]
The compound base is "dīvya" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "dīvya" (compound base)
now:
Pers. PARASMAIPADA ĀTMANEPADA

dīvyeyam dīvyeva dīvyema dīvyeya dīvyevahi dīvyemahi
st
1 P. we both should we both should
I should shine we should shine I should shine we should shine
shine shine
dīvyeḥ dīvyetam dīvyeta dīvyethāḥ dīvyeyāthām dīvyedhvam
nd
2 P. you both should you should you both should you should
you should shine you should shine
shine shine shine shine
dīvyet dīvyetām dīvyeyuḥ dīvyeta dīvyeyātām dīvyeran
rd
shine shine shine shine shine shine

The compound base is "dya" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "dya" (compound base) now:
PARASMAIPADA
Pers.
dyeyam dyeva dyema
1st P.
I should cut we both should cut we should cut
dyeḥ dyetam dyeta
2nd P.
you should cut you both should cut you should cut
dyet dyetām dyeyuḥ
3rd P.
he/she/it should cut they both should cut they should cut
top

table].
(b) If the ᠠ�nal letter of the root is "i", "ī", "u", "ū", "ṛ" or "ṝ", it changes to "iy", "uv", "riy" and "ir" respectively. In other words, "i"

The compound base is "uñcha" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "uñcha" (compound base)
now:
PARASMAIPADA
Pers.
uñcheyam uñcheva uñchema
1st P.
I should gather we both should gather we should gather
uñcheḥ uñchetam uñcheta
2nd P.
you should gather you both should gather you should gather
uñchet uñchetām uñcheyuḥ
3rd P.
he/she/it should gather they both should gather they should gather
The compound base is "suva" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "suva" (compound base)
now:
The compound base is "kira" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "kira" (compound base) now:
Pers.
suveyam suveva suvema suveya suvevahi suvemahi
st
1 P. I should set in we both should set we should set in I should set in we both should set we should set in
motion in motion motion motion in motion motion
suveḥ suvetam suveta suvethāḥ suveyāthām suvedhvam
2nd P. you should set in you both set in you should set in you should set in you both should set you should set in
motion motion motion motion in motion motion
suvet suvetām suveyuḥ suveta suveyātām suveran
rd
3 P. he/she/it should set they both should set they should set he/she/it should set they both should set they should set
in motion in motion in motion in motion in motion in motion
PARASMAIPADA
Pers.
kireyam kireva kirema
1st P.
I should scatter we both should scatter we should scatter
kireḥ kiretam kireta
2nd P.
you should scatter you both should scatter you should scatter
kiret kiretām kireyuḥ
3rd P.
he/she/it should scatter they both should scatter they should scatter
top

(b) If the root has a ᠠ�nal vowel or a penultimate "a", not prosodically long, all of them are to be turned into their respective Vṛddhi
substitute.

तड -Taḍ
The compound base is "tāḍaya" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "tāḍaya" (compound
base) now:
Pers.
tāḍayeyam tāḍayeva tāḍayema tāḍayeya tāḍayevahi tāḍayemahi
1st P.
I should beat we both should beat we should beat I should beat we both should beat we should beat
tāḍayeḥ tāḍayetam tāḍayeta tāḍayethāḥ tāḍayeyāthām tāḍayedhvam
2nd P.
you should beat you both should beat you should beat you should beat you both should beat you should beat
tāḍayet tāḍayetām tāḍayeyuḥ tāḍayeta tāḍayeyātām tāḍayeran
rd
beat beat beat beat beat beat
्
The compound base is "daṇḍaya" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "daṇḍaya" (compound
base) now:
Pers.
daṇḍayeyam daṇḍayeva daṇḍayema daṇḍayeya daṇḍayevahi daṇḍayemahi
1st P. we both should we should we both should we should
I should punish I should punish
daṇḍayeḥ daṇḍayetam daṇḍayeta daṇḍayethāḥ daṇḍayeyāthām daṇḍayedhvam
2nd P. you both should you should you both should you should
you should punish you should punish
daṇḍayet daṇḍayetām daṇḍayeyuḥ daṇḍayeta daṇḍayeyātām daṇḍayeran
3rd P. he/she/it should they both should they should he/she/it should they both should they should
punish punish punish punish punish punish
The compound base is "rodaya" (base + a). So, to ᠠ�nish the conjugation, the terminations are to be added to "rodaya" (compound
base) now:
Pers.
rodayeyam rodayeva rodayema rodayeya rodayevahi rodayemahi
st
1 P. we both should
I should weep we should weep I should weep we both should weep we should weep
weep
rodayeḥ rodayetam rodayeta rodayethāḥ rodayeyāthām rodayedhvam
nd
2 P. you both should you should you both should you should
you should weep you should weep
weep weep weep weep
rodayet rodayetām rodayeyuḥ rodayeta rodayeyātām rodayeran
he/she/it should they both should they should he/she/it should they both should they should
3rd P.
weep weep weep weep weep weep
Well, the process of conjugation is always the same in the Potential Mood for all roots belonging to the Gaṇa-s 1, 4, 6 and 10. Of
course, there are roots that might not follow the rules. These roots are exceptions, which you will study later on. So, do not worry
about them. The ᠠ�nal notes now:
top
CONCLUDING REMARKS
Thus, the ᠠ�rst part of our study is now ᠠ�nished. A mere warming up, believe me. The next document will deal with the roots
belonging to Houses 1, 4, 6 and 10 that form their bases irregularly. That document will prove a real challenge, no doubt. Get ready!
I have to ask you again not to study by heart. The Sanskrit knowledge is obtained through the repetitive practice, not through mere
memory. For example, if you start translating some Sanskrit text later, you may face a sentence such as the following:
कथं िवां कृ म -् Kathaṁ vidyāṁ kṛṣṇam.

You say: OK, "katham" means "how?", and "kṛṣṇam" means "to Kṛṣṇa" (Accusative case, singular). But, what the hell does "vidyām"
mean? Evidently, it derives from the root "vid" -to know, etc.- (belonging to Gaṇa 2). Well, the termination is obviously "yām".
Therefore, you go to the page containing all Terminations and look for "yām" termination somewhere. You know that "vid" belongs
to the second House or Gaṇa, and on account of that no terminations pertaining to the sets related to Houses 1, 4, 6 and 10 will be the
one you seek. At last, you ᠠ�nd out that the termination is the one being used to conjugate "vid" in Potential Mood (1st Person
singular, Parasmaipada, see it here in the set "only" for Gaṇa-s 2, 3, 5, 7, 8 and 9). The termination is "yām", no doubt. You add it to
the root "vid": vidyām. If this root would have belonged to either House 1, 4, 6 or 10, the termination to use would be "īyam". In this
manner, the ᠠ�nal result would have been "vidīyam"... but this is not the case, is it? Good!
Now, you have to resolve the problem of how to translate that conjugation in Potential Mood. For this purpose, you go read the above
table in which I describe the various ways to understand a verb conjugated in Potential Mood according to the context, time, etc.
Well, you read and read until you ᠠ�nally ᠠ�nd that "Possibility" is the best interpretation for translating "vidyām"... "I might know"...
or better "might I know", as the word is included within a question. You got it! It is "might I know". Well, you place this phrase in the
sentence and the translation would read:
How (katham) might I know (vidyām) Kṛṣṇa (kṛṣṇam)? (you are a genious)
But, who is that Kṛṣṇa? Kṛṣṇa is your own Self. He lives in you, as You, dear pupil. See you soon.
top
FURTHER INFORMATION


Verbs

Загружено:

Сведения о документе

Авторское право

Доступные форматы

Поделиться этим документом

Поделиться или встроить документ

Параметры публикации

Этот документ был вам полезен?

Это неприемлемый материал?

Авторское право:

Доступные форматы

Verbs

Загружено:

Авторское право:

Доступные форматы

12/27/2016 Learning Sanskrit ­ Sanskrit verbs ­ Introduction ­ Sanskrit & Sánscrito

LEARNING SANSKRIT - VERBS (1)

INTRODUCTION: THE MAP

also point out "entreaty, gentle case-)

TECHNICAL NAMES FOR TENSES AND MOODS

PRESENT वतमान - Vartamāna लट -् Laṭ

IMPERATIVE आा - Ājñā लोट -् Loṭ

DHĀTU AND AṄGA

UNDERSTANDING THE CONJUGATIONS OF VERBS

Gradations of Vowel Alternation

simple when you grasp the core of it.

Processing the root "nī"

Processing the root "dhā"

verbal root) base) "dadhāti" (he/she/it places)

STRATEGY TO BE FOLLOWED TO CLIMB UP THE MOUNTAIN

English-Home | Sitemap | About us | Purpose | Support

This page uses the International Alphabet of Sanskrit Transliteration (IAST)

Copyright © 1999-2016 Gabriel Pradīpaka - All rights reserved. Terms of use

Privacy and Security statement

LEARNING SANSKRIT - VERBS (2)

VERBS -ROOTS WITH UNCHANGEABLE BASES (PART 1)-

INTRODUCTION: THE FIRST STATION

Gradations of Vowel Alternation

Let us get down to work!

GAṆA-S (HOUSES OR CLASSES)

1ST, 4TH, 6TH AND 10TH HOUSES OR CLASSES

RULES TO FORM A BASE PROPERLY

Gradations of Vowel Alternation

HOW TO CONJUGATE VERBS WITH UNCHANGEABLE BASES IN PRESENT TENSE

GENERAL RULES FOR GAṆA-S 1, 4, 6 AND 10

TERMINATIONS OF THE PRESENT TENSE FOR GAṆA-S 1, 4, 6 AND 10

1st Person mi vas(ḥ)* mas(ḥ)* i vahe mahe

2nd Person si thas(ḥ)* tha se ithe dhve

3rd Person ti tas(ḥ)* anti te ite ante

CONJUGATING ROOTS BELONGING TO GAṆA 1 IN THE PRESENT TENSE

SPECIAL RULES FOR GAṆA 1

लष ् -Laṣ (to desire)- [Parasmaipada and Ātmanepada]

ई ्-īkṣ (to see)- [only Ātmanepada]

2nd P. you see you both see you see

CONJUGATING ROOTS BELONGING TO GAṆA 4 IN THE PRESENT TENSE

SPECIAL RULES FOR GAṆA 4

दो -Do (to cut)- [only Parasmaipada]

CONJUGATING ROOTS BELONGING TO GAṆA 6 IN THE PRESENT TENSE

SPECIAL RULES FOR GAṆA 6

उ ् -Uñch (to gather)- [only Parasmaipada]

Singular Dual Plural

कॄ -Kṝ (to scatter)- [only Parasmaipada]

CONJUGATING ROOTS BELONGING TO GAṆA 10 IN THE PRESENT TENSE

SPECIAL RULES FOR GAṆA 10

् (to beat)- [Parasmaipada and Ātmanepada]

HOW TO CONJUGATE VERBS WITH UNCHANGEABLE BASES IN IMPERFECT TENSE

GENERAL RULES FOR GAṆA-S 1, 4, 6 AND 10

However, there are two new elements to be taken in mind:

TERMINATIONS OF THE IMPERFECT TENSE FOR GAṆA-S 1, 4, 6 AND 10

1st Person am va ma i vahi mahi

2nd Person s(ḥ)* tam ta thās(ḥ)* ithām dhvam

3rd Person t tām an ta itām anta

CONJUGATING ROOTS BELONGING TO GAṆA 1 IN THE IMPERFECT TENSE

SPECIAL RULES FOR GAṆA 1

लष ् -Laṣ (to desire)- [Parasmaipada and Ātmanepada]

ई ्-īkṣ (to see)- [only Ātmanepada]

aikṣathās(ḥ)** aikṣethām* aikṣadhvam

CONJUGATING ROOTS BELONGING TO GAṆA 4 IN THE IMPERFECT TENSE

Here you are the special features of the fourth Gaṇa:

12/27/2016 Learning Sanskrit Sanskrit verbs Introduction Sanskrit & Sánscrito