Verbs

A verb is a word that expresses what is happening in a sentence. It can show an action (what someone does), an event (what happens), or a state/condition (how something is). In most sentences, the verb forms the predicate, carrying the main meaning of the clause.

In Nepali, verbs also encode key grammatical information such as tense/aspect (time and type of action), polarity (affirmative vs. negative), and often agreement and honorificity (levels of respect).

You have already seen common Nepali verb forms like छ (cha) and हो (ho). These come from the verb हुनु (hunu, “to be”) and are frequently used as linking verbs (copulas) to connect a subject to an identity, description, or state, rather than to express a concrete action.

The dictionary form of Nepali verbs

The dictionary form (or citation form) is the form used to list verbs in Nepali dictionaries. It typically ends in –नु (–nu), and you can think of it as the verb’s “base name” (similar to English “to do,” “to sit,” “to speak”).

This form is non-finite: it names the verb but is not usually used as the main verb in a complete sentence. To form full sentences, Nepali verbs take finite forms (and sometimes auxiliaries) that show tense/aspect, polarity (affirmative vs. negative), and agreement or honorific level.

Table 13.4.1 – Dictionary form basics: verb in –नु (–nu), root, and infinitive ending

Finding the Verb Base

For learning purposes, it is useful to identify a verb base—the form to which many endings attach in Nepali.

For many verbs, you can find a practical base by removing –नु (–nu) from the dictionary form. This helps you see how different verb forms are built and how sounds may change when endings are added.

Working rule:

verb base ≈ dictionary form − –नु

In other words, remove –nu to get the base.

Table 13.4.2 – Finding the verb base: dictionary form → base (remove –नु)

The Habitual Present Tense

Tense shows when something happens (past vs. non-past), while aspect shows how it happens (habit, routine, general truth, etc.). In Nepali, these work together. A key starting point is the non-past habitual, used for routines, general truths, and sometimes scheduled future actions.

This form expresses what someone regularly does or what is generally true:

• तपाईं हरेक दिन चिया पिउनुहुन्छ।

  tapāī̃ harek din ciyā piunuhuncha.

  “You drink tea every day.”

• काठमाडौं नेपालमा छ।

  kāṭhmāḍaũ nepālmā cha.

  “Kathmandu is in Nepal.”

With a clear time expression, the same form can also refer to the future:

• भोलि तपाईं कार्यालय जानुहुन्छ।

  bholi tapāī̃ kāryālaya jānuhuncha.

  “You are going to the office tomorrow.”

• सोमबार हामी परीक्षा दिन्छौँ।

  sombār hāmī parīkṣā dinchaũ.

  “We have an exam on Monday.”

Table 13.4.3 – Uses of the habitual present: habits, general truths, scheduled future

In Nepali, the habitual present is used for routines, regular actions, and general facts. It is formed by combining a lexical verb with markers of non-past tense, polarity (affirmative/negative), and agreement (including honorific level).

A simple way to think of the structure is:

verb base + non-past / polarity / agreement

Nepali uses two main patterns:

• Non-honorific (plain) pattern:

  the verb base takes endings from the –छ (–cha) family (affirmative) and the –दैन (–daina) family (negative)

• Honorific (respectful) pattern:

  with तपाईं (tapāī̃) or उहाँ (uhā̃), verbs typically use forms like

  –नुहुन्छ (–nuhuncha) (affirmative) and –नुहुन्न (–nuhunna) (negative)

Key idea

The verb form changes not only for tense, but also for respect level, which is a central feature of Nepali grammar.

Table 13.4.4 – Stem-based non-honorific endings (affirmative vs. negative)

Table 13.4.5 – Honorific pattern endings

Table 13.4.6 – Example verb बस्नु: non-honorific (affirmative/negative)

Table 13.4.7 – Example verb बस्नु: honorific (affirmative/negative)

Verb Categories in Nepali: Three Stem-Based Types

A useful way to classify Nepali verbs is by the shape of the verb base, which you get by removing –नु (–nu) from the dictionary form. This is a form-based system that helps you predict how present-tense endings attach and where sound changes may occur at the boundary between stem and suffix.

Nepali verbs fall into three main categories:

• C-verbs: verb base ends in a consonant

• V-verbs: verb base ends in a single vowel

• VV-verbs: verb base ends in a vowel sequence (often आउ- (āu-) or पिउ- (piu-))

To identify the category:

1. Start with the dictionary form (–नु form)

2. Remove –नु (–nu) to find the verb base

3. Check the final sound of the base

• consonant → C-verb

• single vowel → V-verb

• vowel sequence → VV-verb

Table 13.4.8 – Verb categories (C / V / VV): base shape → category

Why verb “categories” matter in Nepali present tense

Verb categories are useful in Nepali because the shape of the verb base directly affects how present-tense endings attach. When you add common endings such as –छु / –छ (–chu / –cha) in the affirmative or –दिन / –दैन (–dina / –daina) in the negative, the boundary between the verb base and the ending follows predictable patterns.

These three categories (C, V, VV) are a learner-friendly way to understand and anticipate those patterns, so you can both read and form present-tense verbs more accurately.

The key idea is:

present form = verb base + ending, but the joining changes depending on how the base ends.

C-verbs (consonant-final bases)

• Base ends in a consonant

• Endings attach directly with minimal change

• Pattern is generally stable and straightforward

V-verbs (vowel-final bases)

• Base ends in a single vowel (often आ / ā)

• Joining often triggers changes at the boundary

• Common patterns include the appearance of न् (n) in affirmative forms and nasalization (ँँ) in negatives

VV-verbs (vowel sequence bases)

• Base ends in a vowel sequence (e.g., आउ- / āu-, पिउ- / piu-)

• The vowel sequence is preserved in formation

• Nasalization  (ँ) may appear, but the final vowel is not dropped

Core takeaway

Verb categories do not change meaning—they simply help you predict how present-tense endings attach to different verb stems in a systematic way.

1) C-verbs: “attach directly”

In C-verbs, the verb base ends in a consonant. As a result, present-tense endings usually attach directly to the base with minimal or no change. In most cases, the structure is simply:

verb base + ending

Because a consonant-final base meets a consonant-initial ending, Nepali often forms clear consonant clusters in Devanāgarī. This makes the boundary between the stem and the ending easy to see in written forms (e.g., clusters found in forms like गर्छु (garchu) or बस्छु (baschu)).

Table 13.4.9 – C-verbs in the habitual present: base + ending (joining examples)

Table 13.4.10 – C-verb पढ्नु (paḍhnu): non-honorific (affirmative/negative)

Table 13.4.11 – C-verb पढ्नु (paḍhnu): honorific (affirmative/negative)

2) V-verbs: how the joining works

In V-verbs, attention should be given to what happens at the point where a vowel-final verb base meets the present-tense endings. These forms follow predictable joining patterns that help learners recognize and build correct present-tense verbs.

With affirmative –छ endings (–ch…), Nepali commonly inserts a linking न् (n) between the verb base and the ending. As a result, a base like खा- (khā-) appears as खान्- (khān-) before the ending:

• खा- (khā-) + –छु → खान्छु (khānchu)

With negative endings (–दैन / –दिन, –daina / –dina), the vowel-final base is commonly nasalized, written with चन्द्रबिन्दु ँ (candrabindu). The same base therefore appears as खाँ- (khā̃-) in negative forms:

• खा- (khā-) + –दैन → खाँदैन (khā̃daina)

• खा- (khā-) + –दिन → खाँदिन (khā̃dina)

These two cues—न् (n) in affirmative forms and (ँ) in negative forms—are the main joining signals that help learners identify and form V-verb present-tense patterns.

Table 13.4.12 – V-verb खानु (khānu): non-honorific (affirmative/negative)

Table 13.4.13 – V-verb खानु (khānu): honorific (affirmative/negative)

3) VV-verbs: “keep both vowels (उ (u) is not dropped)”

VV-verbs are verbs whose base ends in a two-vowel sequence, most commonly āu or iu, such as आउ- (āu-) and पिउ- (piu-). The key point is that this vowel sequence is retained in all inflected forms in the habitual present—Nepali does not drop the final उ (u).

In many VV-verbs, the habitual present stem is written with चन्द्रबिन्दु ँ (candrabindu), producing nasalized stems such as आउँ- (āũ-) and पिउँ- (piũ-). After these stems, the regular present-tense endings attach in the usual way:

• आउँछु (āũchu)

• आउँछ (āũcha)

• पिउँछु (piũchu)

In negative forms, the same stem is used:

• आउँदिन (āũdina)

• आउँदैन (āũdaina)

• आउँदैनन् (āũdainan)

The ँ (candrabindu) does not indicate that a vowel has been removed. Instead, it signals nasalization of the vowel sequence, so āu → āũ and iu → iũ, while the underlying vowel structure remains intact in both pronunciation and grammar.

Table 13.4.13 – VV-verb: आउनु (āunu) — non-honorific habitual

Table 13.4.14 – VV-verb: आउनु (āunu) — honorific habitual

Temporal interrogatives and frequency adverbials

Time expressions and frequency expressions serve different functions in Nepali grammar.

Temporal interrogatives ask for a specific time reference—either a point in time or a time span (e.g., “when?”). They request information about when an event happens.

Frequency adverbials, by contrast, describe how often something happens (e.g., always, sometimes, every day). They quantify repetition over time rather than identifying a specific time.

In Nepali, both types function as clause-level modifiers. They typically appear after the subject and before the verb phrase, although word order can shift for emphasis or discourse focus.

Asking about time – kahile

कहिले (kahile) is the basic temporal interrogative adverb meaning “when?”. It is used to ask for a time reference, such as a specific point in time or a time period (e.g., tomorrow, next week, in the morning).

Typical answers include expressions like:

• भोलि (bholi) — tomorrow

• अर्को हप्ता (arko haptā) — next week

Because kahile already forms a wh-question, Nepali normally does not add the yes/no particle के (ke) in these questions.

Table 13.4.15 – Temporal interrogative कहिले (kahile): question–answer

Frequency adverbials

Frequency adverbials express how often an event occurs. Unlike manner or degree modifiers, they do not describe a single action or participant, but rather quantify the recurrence of the entire situation.

Structurally, frequency adverbials function as clause-level modifiers. In neutral declarative sentences, they most commonly appear in the middle field—after the subject (and any topical elements) and before the finite verb phrase. However, they can also be placed at the beginning of the clause when used for emphasis, contrast, or discourse focus.

Table 13.4.16 – Common frequency adverbials

Table 13.4.17 – Frequency adverbials in sentences: example patterns

Never / Ever

कहिल्यै (kahilyai) is a polarity-sensitive temporal adverb, meaning its interpretation depends on the grammatical environment in which it appears.

In negative clauses, it expresses “never”, indicating the absence of an event at all times:

• म कहिल्यै चिया पिउँदिन।

  ma kahilyai ciyā piũdina.

  “I never drink tea.”

In questions, it is typically interpreted as “ever?”, asking whether an event has occurred at any time:

• के तपाईं कहिल्यै नेपाल जानुभएको छ?

  ke tapāī̃ kahilyai nepāl jānubhaeko cha?

  “Have you ever been to Nepal?”

Table 13.4.18 – कहिल्यै (kahilyai) “never / ever”: negative vs. question meaning

Instrumental/locative marking with –बाट (–bāṭa) and –मा (–mā)

Nepali expresses “by (a means of transport)” using more than one construction. Two common options are a –बाट (–bāṭa) phrase and a –मा (–mā) phrase.

Although –बाट (–bāṭa) is primarily an ablative marker meaning “from,” it is frequently extended to express an instrumental-like meaning, especially in motion contexts. In this use, it marks the means by which an action is carried out, roughly corresponding to “by means of” in English.

By contrast, –मा (–mā) is a locative marker meaning “in/on/at.” With vehicle nouns, it commonly produces an everyday meaning equivalent to “in/on/by (a vehicle),” depending on context and interpretation.

Both patterns are widely used in natural Nepali. However, –बाट (–bāṭa) is often treated in pedagogical descriptions as the more systematic or “standard” way to express transport as a means of movement, while –मा (–mā) is especially common in colloquial usage with specific vehicles.

Table 13.4.19 – Transport by –बाट (–bāṭa): vehicle phrases

Table 13.4.20 – Transport by –बाट (–bāṭa): sentence examples

Vehicle + –मा (-mā)

With vehicle nouns, –मा (–mā) is commonly used in everyday Nepali as a natural way to express travel or transport.

In English, the meaning can vary between “in,” “on,” or “by,” depending on the type of vehicle and the context. Functionally, this construction emphasizes being inside or on a vehicle while travelling, rather than the abstract idea of “means.”

Examples:

• म बसमा जान्छु।

  ma basmā jānchu.

  “I go by bus / I travel on the bus.”

• ऊ कारमा आउँछ।

  ū kārmā āũcha.

  “He/She comes by car / in the car.”

Overall, –मा (–mā) in vehicle contexts reflects locative framing of travel situations in everyday Nepali.

Table 13.4.21 – Vehicle + –मा (–mā): everyday alternative (“by/on/in”)

Quick contrast

• बसबाट जान्छु = “I go by means of the bus.” (clear transport-as-means)
• बसमा जान्छु = “I go on/in the bus.” (highlights being on the bus while travelling)

Postpositions: पछि, सम्म, देखि…सम्म, का लागि / को लागि

In Nepali, many relational meanings are expressed using postpositions, which come after a noun or time expression. These elements help express meanings such as after, until, from…to, and for.

Because they follow the noun they modify, Nepali uses a noun + postposition order (for example: “class + after,” “six o’clock + until”).

Table 13.4.22 – Postpositions (quick examples)

पछि (pachi) = “after”

पछि (pachi) is a postposition used to show that one event happens later than another event. It marks temporal sequence, where Event A occurs first, and Event B happens afterward.

It can attach directly to a time expression or to an event phrase, depending on what you want to sequence.

Table 13.4.23 – पछि (pachhi) “after”: sentence examples

सम्म (samma) = “until / up to / as far as”

सम्म (samma) is a postposition that marks an endpoint. This endpoint can be:

• a point in time (“until 6 o’clock”)

• a place or distance (“as far as Pokhara”)

The core meaning is consistent in both uses: it indicates the limit or boundary up to which something continues.

Table 13.4.24 – सम्म (samma) “until / up to / as far as”: sentence examples

देखि…सम्म (dekhi…samma) = “from…to / from…until”

देखि…सम्म (dekhi…samma) is used when you want to express a bounded interval with both a starting point and an ending point.

It is the most direct way in Nepali to show a range in:

• time (“from 2 to 6”)

• place/route (“from Delhi to Kathmandu”)

The structure has two clear parts:

• देखि (dekhi) marks the starting point (“from”)

• सम्म (samma) marks the ending point (“to / until”)

Table 13.4.25 – देखि…सम्म (dekhi…samma) “from…to / from…until”: sentence examples

का लागि / को लागि (kā lāgi / ko lāgi) = “for”

का लागि / को लागि (kā lāgi / ko lāgi) is a postpositional phrase used to express “for” in Nepali. It has two very common functions: First, it can mark a recipient/beneficiary (“for you,” “for children”). Second, it can mark purpose (“for practice,” “for study”). In both uses, the noun phrase comes first, and लागि follows it.

Table 13.4.26 – का लागि / को लागि (kā lāgi / ko lāgi) “for”: sentence examples