{"id":1948,"date":"2025-11-27T22:52:59","date_gmt":"2025-11-28T03:52:59","guid":{"rendered":"https:\/\/pressbooks.bccampus.ca\/nepalitestv1\/?post_type=chapter&p=1948"},"modified":"2026-05-04T23:00:54","modified_gmt":"2026-05-05T03:00:54","slug":"chapter-3-unit-4-grammar-focus","status":"publish","type":"chapter","link":"https:\/\/pressbooks.bccampus.ca\/nepalitestv1\/chapter\/chapter-3-unit-4-grammar-focus\/","title":{"raw":"Unit 4 \u2014 Grammar Focus","rendered":"Unit 4 \u2014 Grammar Focus"},"content":{"raw":"Basic word order in Nepali<\/h2>\r\n
Nepali typically follows Subject\u2013Object\u2013Verb (S\u2013O\u2013V)<\/span> word order. This means the verb appears at the end of the sentence. This pattern applies across different sentence types, including action verbs, identity (X = Y), and existence\/location structures.<\/p>\r\nIn this unit, you will work with three high-frequency verb patterns:<\/p>\r\n\r\n
\r\n \t- \r\n
Action verbs (e.g., \u201cread,\u201d \u201ceat,\u201d \u201cdrink\u201d)<\/p>\r\n<\/li>\r\n \t
- \r\n
Identity\/classification with \u0939\u094b \/ \u0939\u0941\u0928\u094d<\/p>\r\n<\/li>\r\n \t
- \r\n
Existence\/location\/possession with \u091b \/ \u091b\u0928\u094d<\/p>\r\n<\/li>\r\n<\/ul>\r\n[table id=94 \/]\r\n\r\n[table id=95 \/]\r\n\r\n[table id=96 \/]\r\n
Demonstratives (This \/ That)<\/h3>\r\n
Demonstratives are \u201cpointing words\u201d used to indicate distance (near vs. far) and number (singular vs. plural). They function both as modifiers<\/span> (before a noun) and as pronouns<\/span> (standing alone).<\/p>\r\n\r\n1) Near vs. far (this\/that)<\/h3>\r\n\r\n
Nepali distinguishes demonstratives by distance (near vs. far)<\/span> and number (singular vs. plural)<\/span>. The near forms refer to items close to the speaker, while the far forms refer to items farther away. Each form must match both distance and number, so learners select the appropriate combination when identifying or referring to a noun.<\/p>\r\n\r\n<\/div>\r\n<\/div>\r\n[table id=418 \/]\r\n
2) Demonstratives as noun modifiers (before a noun)<\/h3>\r\n\r\n\r\n
\r\n
\r\n
\r\n
\r\n
\r\n
In Nepali, demonstratives function as noun modifiers<\/span> and appear directly before the noun. They specify the referent by marking distance (near vs. far)<\/span> and number (singular vs. plural)<\/span>. The forms are: \u092f\u094b \/ \u092f\u0940 (near: \u201cthis\/these\u201d) and \u0924\u094d\u092f\u094b \/ \u0924\u0940 (far: \u201cthat\/those\u201d).<\/p>\r\n\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/article><\/div>\r\n[table id=419 \/]\r\n3) Demonstratives as pronouns (standing alone)<\/h3>\r\n
Demonstratives in Nepali can also function as pronouns<\/span>, meaning they stand alone without a noun when the referent is clear from context. The same forms\u2014\u092f\u094b, \u092f\u0940, \u0924\u094d\u092f\u094b, \u0924\u0940\u2014are used, and they retain their distinctions of distance<\/span> and number<\/span>.<\/p>\r\n[table id=420 \/]\r\n4) Singular vs. plural agreement<\/h3>\r\n
Demonstratives in Nepali must agree in number<\/span> with the verb. Singular forms\u2014\u092f\u094b and \u0924\u094d\u092f\u094b\u2014take singular verbs such as \u091b and \u0939\u094b, while plural forms\u2014\u092f\u0940 and \u0924\u0940\u2014take plural verbs such as \u091b\u0928\u094d and \u0939\u0941\u0928\u094d.<\/p>\r\nA simple rule: choose the demonstrative for distance and number<\/span>, then match the verb accordingly.<\/p>\r\n[table id=421 \/]\r\n\r\n[table id=422 \/]\r\n5) Demonstratives for people<\/h3>\r\n
Demonstratives can also refer to people<\/span>. In basic usage, \u092f\u094b and \u0924\u094d\u092f\u094b may be used when pointing to a person, with meaning understood from context. In more explicit or careful speech, Nepali uses person-oriented forms: \u092f\u093f\u0928\u0940 (near) and \u0924\u093f\u0928\u0940 (far) for non-honorific reference.<\/p>\r\nFor respectful reference, the honorific pronoun \u0909\u0939\u093e\u0901 is commonly used and serves as the default polite form for \u201che\/she.\u201d<\/p>\r\n[table id=423 \/]\r\n
6) Useful question patterns with demonstratives<\/h3>\r\n
Demonstratives are frequently used in question patterns<\/span> for identification, ownership, and choice. Common structures include:<\/p>\r\n\r\n\r\n \t- \r\n
Identification: \u092f\u094b \u0915\u0947 \u0939\u094b? \u201cWhat is this?\u201d<\/p>\r\n<\/li>\r\n \t
- \r\n
Ownership: \u092f\u094b \u0915\u0938\u094d\u0915\u094b \u2026 \u0939\u094b? \u201cWhose \u2026 is this?\u201d<\/p>\r\n<\/li>\r\n \t
- \r\n
Choice (\u0915\u093f \u201cor\u201d): \u092f\u094b \u2026 \u091b \u0915\u093f \u0924\u094d\u092f\u094b? \u201cIs this \u2026 or that?\u201d<\/p>\r\n<\/li>\r\n<\/ul>\r\n
These patterns are high-frequency and reusable across everyday contexts.<\/p>\r\n[table id=424 \/]\r\n\r\n[table id=425 \/]\r\n\r\n[table id=426 \/]\r\n
\r\n
Check your understanding<\/h2>\r\n[h5p id=\"43\"]\r\n\r\n<\/div>\r\n\r\n
Pronouns<\/h2>\r\n
Pronouns are words that replace a noun or noun phrase. In Nepali, pronouns mark person (first, second, third)<\/span> and number (singular, plural)<\/span>, and they also encode social meaning<\/span>, especially levels of politeness and respect.<\/p>\r\nCommon examples include \u092e (ma) \u201cI,\u201d \u0924\u092a\u093e\u0908\u0902 (tap\u0101\u012b\u0303<\/em>) \u201cyou (polite),\u201d \u0909\u0939\u093e\u0901 (uh\u0101\u0303<\/em>) \u201che\/she (honorific),\u201d and demonstratives such as \u092f\u094b (yo<\/em>) \u201cthis\u201d and \u0924\u094d\u092f\u094b (tyo<\/em>) \u201cthat.\u201d The choice of pronoun\u2014and the verb form used with it\u2014signals familiarity, politeness, and honorific level.<\/p>\r\n\r\nFirst person pronouns (I, we)<\/h3>\r\n
The first-person pronouns in Nepali are \u092e (ma<\/em>) \u201cI\u201d and \u0939\u093e\u092e\u0940 (h\u0101m\u012b<\/em>) \u201cwe.\u201d These forms mark person and number<\/span>, but they do not typically encode politeness distinctions and remain stable across contexts.<\/p>\r\n[table id=99 \/]\r\nSecond person pronouns (you)<\/h3>\r\n
Second-person pronouns in Nepali indicate level of politeness and familiarity<\/span>. There are three main forms:<\/p>\r\n\r\n\r\n \t- \r\n
\u0924\u0901 (ta\u0303<\/em>): very informal or rude; not recommended for learners<\/p>\r\n<\/li>\r\n \t- \r\n
\u0924\u093f\u092e\u0940 (tim\u012b<\/em>): familiar; used with friends, peers, or younger people<\/p>\r\n<\/li>\r\n \t- \r\n
\u0924\u092a\u093e\u0908\u0902 (tap\u0101\u012b\u0303<\/em>): polite\/respectful; safest default in most situations<\/p>\r\n<\/li>\r\n<\/ul>\r\nChoice of pronoun depends on relationship, social context, and level of respect. For beginners, \u0924\u092a\u093e\u0908\u0902 (tap\u0101\u012b\u0303<\/em>) is the most appropriate general form in public, school, and workplace settings.<\/p>\r\nFor plural \u201cyou,\u201d Nepali adds \u2013\u0939\u0930\u0942 (\u2013har\u016b<\/em>): \u0924\u092a\u093e\u0908\u0902\u0939\u0930\u0942 (tap\u0101\u012b\u0303har\u016b<\/em>).<\/p>\r\n[table id=100 \/]\r\nThird person pronouns (he, she, they)<\/h3>\r\n
Third-person reference in Nepali reflects both honorific level and discourse style. The basic non-honorific form is \u090a (\u016b<\/i>), used for \u201che\/she\u201d in neutral or informal contexts.<\/p>\r\n
In more careful or written-style Nepali, additional forms such as \u0909\u0928\u0940 (un\u012b<\/i>), \u092f\u093f\u0928\u0940 (yin\u012b<\/i>), and \u0924\u093f\u0928\u0940 (tin\u012b<\/i>) are used. These behave like demonstrative-style pronouns and help distinguish discourse perspective. \u092f\u093f\u0928\u0940 (yin\u012b<\/i>) typically refers to someone near in context, while \u0909\u0928\u0940 (un\u012b<\/i>) and \u0924\u093f\u0928\u0940 (tin\u012b<\/i>) are more commonly used for neutral or distant reference, especially in narratives or formal descriptions.<\/p>\r\n
For respectful reference, Nepali primarily uses \u0909\u0939\u093e\u0901 (uh\u0101\u0303<\/i>) for \u201che\/she (honorific),\u201d with \u0909\u0939\u093e\u0901\u0939\u0930\u0942 (uh\u0101\u0303har\u016b<\/i>) as the plural form. A simple learner guideline is: use \u090a (\u016b<\/i>) for neutral reference and \u0909\u0939\u093e\u0901 (uh\u0101\u0303<\/i>) for respectful reference.<\/p>\r\n
Forms such as \u092f\u0939\u093e\u0901 (yah\u0101\u0303<\/i>) and \u0935\u0939\u093e\u0901 (vah\u0101\u0303<\/i>) may appear in more formal or literary styles, but in everyday spoken Nepali, \u0909\u0939\u093e\u0901 (uh\u0101\u0303<\/i>) remains the standard honorific pronoun.<\/p>\r\n[table id=101 \/]\r\n\r\n
Check your understanding<\/h2>\r\nIdentify Nepali Honorific Levels\r\n\r\n \r\n\r\n[h5p id=\"57\"]\r\n\r\n
\r\n\r\n[h5p id=\"42\"]\r\n\r\n<\/div>\r\nTwo \u201cTo Be\u201d Patterns in Nepali Grammar<\/h2>\r\n
English uses a single verb \u201cto be\u201d (am\/is\/are) for identity, description, condition, and location. Nepali divides these functions into two distinct grammatical systems<\/span>, and the choice depends on meaning rather than translation.<\/p>\r\n\r\nIdentity \/ Classification (X = Y)<\/h3>\r\n
When a sentence identifies or classifies a person or thing (X = Y), Nepali uses forms of \u0939\u0941\u0928\u0941 (hunu<\/i>), including \u0939\u0941\u0901 (hu\u0303<\/i>), \u0939\u094b (ho<\/i>), \u0939\u0941\u0928\u094d (hun<\/i>), and \u0939\u0941\u0928\u0941\u0939\u0941\u0928\u094d\u091b (hunuhuncha<\/i>).<\/p>\r\n
This pattern is used to express identity or classification, for example:<\/p>\r\n
\u201cThis is a book.\u201d<\/p>\r\n
\u201cHe is a teacher.\u201d<\/p>\r\n\r\n
Location, Condition, and Existence<\/h3>\r\n
When expressing location, physical state, feelings, or existence, Nepali uses \u091b (cha<\/i>) for singular or uncountable nouns and \u091b\u0928\u094d (chan<\/i>) for plural nouns.<\/p>\r\n
This pattern is used in sentences such as:<\/p>\r\n
\u201cHe is in Kathmandu.\u201d<\/p>\r\n
\u201cI am fine.\u201d<\/p>\r\n
\u201cThere is a book.\u201d<\/p>\r\n\r\n
Key distinction<\/h3>\r\n
These two systems are not interchangeable. Using \u0939\u094b (ho<\/i>) for location or temporary condition is not grammatical in standard Nepali. Identity is expressed with \u0939\u0941\u0928\u0941 (hunu<\/i>) forms, while location, condition, and existence are expressed with \u091b \/ \u091b\u0928\u094d (cha \/ chan<\/i>).<\/p>\r\n\r\n<\/div>\r\nUsing <\/span>\u0939\u094b for Identifying Objects<\/span><\/h3>\r\n\r\n
\r\n
In this unit, you learn the identity (X = Y) pattern<\/span> used to identify or classify objects in Nepali. In identity sentences, the verb appears at the end of the sentence.<\/p>\r\nFor singular objects, Nepali uses \u0939\u094b (ho<\/i>). This form is used when defining what something is:<\/p>\r\n
\u092f\u094b \u0915\u093f\u0924\u093e\u092c \u0939\u094b\u0964 (yo kit\u0101b ho.<\/i>) \u2014 This is a book.<\/p>\r\n
\u092f\u094b \u0915\u0932\u092e \u0939\u094b\u0964 (yo kalam ho.<\/i>) \u2014 This is a pen.<\/p>\r\n
\u0924\u094d\u092f\u094b \u091d\u094b\u0932\u093e \u0939\u094b\u0964 (tyo jhol\u0101 ho.<\/i>) \u2014 That is a bag.<\/p>\r\n
In these sentences, the second noun (\u0915\u093f\u0924\u093e\u092c, \u0915\u0932\u092e, \u091d\u094b\u0932\u093e) functions as the category or label<\/span>, and \u0939\u094b links the object to that category.<\/p>\r\nFor plural objects, Nepali uses \u0939\u0941\u0928\u094d (hun<\/i>). This is common with plural demonstratives such as \u092f\u0940 (y\u012b<\/i>) and \u0924\u0940 (t\u012b<\/i>):<\/p>\r\n
\u092f\u0940 \u0915\u093f\u0924\u093e\u092c \u0939\u0941\u0928\u094d\u0964 (y\u012b kit\u0101b hun.<\/i>) \u2014 These are books.<\/p>\r\n
\u0924\u0940 \u0915\u0941\u0930\u094d\u0938\u0940\u0939\u0930\u0942 \u0939\u0941\u0928\u094d\u0964 (t\u012b kurs\u012bhar\u016b hun.<\/i>) \u2014 Those are chairs.<\/p>\r\n
A simple rule for object identity is:<\/p>\r\n\r\n
\r\n \t- \r\n
singular \u2192 \u0939\u094b (ho<\/i>)<\/p>\r\n<\/li>\r\n \t- \r\n
plural \u2192 \u0939\u0941\u0928\u094d (hun<\/i>)<\/p>\r\n<\/li>\r\n<\/ul>\r\n
Negative identity sentences use \u0939\u094b\u0907\u0928 (hoina<\/i>) for singular and \u0939\u094b\u0907\u0928\u0928\u094d (hoinan<\/i>) for plural:<\/p>\r\n
\u092f\u094b \u0915\u093f\u0924\u093e\u092c \u0939\u094b\u0907\u0928\u0964 (yo kit\u0101b hoina.<\/i>) \u2014 This is not a book.<\/p>\r\n
\u092f\u0940 \u0915\u093f\u0924\u093e\u092c \u0939\u094b\u0907\u0928\u0928\u094d\u0964 (y\u012b kit\u0101b hoinan.<\/i>) \u2014 These are not books.<\/p>\r\n
In practice, honorific forms are mainly used for people<\/span>, but learners should recognize:<\/p>\r\n\r\n\r\n \t- \r\n
\u0939\u0941\u0928\u0941\u0939\u0941\u0928\u094d\u091b (hunuhuncha<\/i>) \u2014 respectful \u201cis\/are\u201d<\/p>\r\n<\/li>\r\n \t- \r\n
\u0939\u0941\u0928\u0941\u0939\u0941\u0928\u094d\u0928 (hunuhunna<\/i>) \u2014 respectful negative<\/p>\r\n<\/li>\r\n<\/ul>\r\n
In this unit, \u0939\u094b \/ \u0939\u0941\u0928\u094d (and \u0939\u094b\u0907\u0928 \/ \u0939\u094b\u0907\u0928\u0928\u094d) are used specifically for object identification (X = Y)<\/span>. For location, existence, or temporary states, Nepali uses \u091b \/ \u091b\u0928\u094d (cha \/ chan<\/i>), which are covered in other sections.<\/p>\r\n[table id=104 \/]<\/span><\/p>\r\n\r\n<\/div>\r\n[table id=105 \/]\r\n\r\n\r\n[table id=107 \/]\r\n
Asking and Answering Yes\/No Questions<\/h3>\r\n
In Nepali, yes\/no questions are usually formed without auxiliary verbs such as \u201cdo,\u201d \u201cis,\u201d or \u201care.\u201d In most cases, a question is marked only by rising intonation<\/span> at the end of the sentence.<\/p>\r\nAn optional strategy is to use the question particle \u0915\u0947 (ke<\/i>) at the beginning of the sentence to explicitly mark it as a question.<\/p>\r\n
Since this chapter focuses on identity (equative) sentences<\/span>, the main copula forms used in questions and answers are:<\/p>\r\n\r\n\r\n \t- \r\n
\u0939\u094b (ho<\/i>) \/ \u0939\u094b\u0907\u0928 (hoina<\/i>) for non-honorific identity<\/p>\r\n<\/li>\r\n \t- \r\n
\u0939\u0941\u0928\u0941\u0939\u0941\u0928\u094d\u091b (hunuhuncha<\/i>) \/ \u0939\u0941\u0928\u0941\u0939\u0941\u0928\u094d\u0928 (hunuhunna<\/i>) for honorific identity<\/p>\r\n<\/li>\r\n<\/ul>\r\n
These forms are used both in questions and in short answers.<\/p>\r\n\r\n
Intonation: Statement vs. Question<\/h3>\r\n
In Nepali, yes\/no questions are often formed without changing word order. The written form may look identical to a statement. The difference is marked through intonation<\/span>, especially pitch movement at the end of the sentence.<\/p>\r\nWith falling intonation, the sentence is interpreted as a statement. With rising intonation, the same sentence is interpreted as a question. This means meaning is carried primarily by prosody rather than grammatical change.<\/p>\r\n[table id=108 \/]\r\n\r\nPractice tip: say \u092f\u094b \u0928\u0947\u092a\u093e\u0932 \u0939\u094b (yo nep\u0101l ho<\/em>) twice\u2014first with falling intonation (statement), then with rising intonation (question).\r\nOptional question particle \u0915\u0947 (ke<\/em>)<\/h3>\r\nIn addition to intonation, Nepali can mark a yes\/no question using the optional particle \u0915\u0947 (ke<\/i>). It is placed at the beginning of the sentence and functions as an explicit question marker<\/span>, especially in careful speech or instructional contexts.<\/p>\r\nImportantly, adding \u0915\u0947 (ke<\/i>) does not change word order; the rest of the sentence remains unchanged.<\/p>\r\n[table id=109 \/]\r\nSaying \u201cYes\u201d and \u201cNo\u201d<\/h3>\r\n
In Nepali, \u201cyes\u201d and \u201cno\u201d can be expressed in multiple ways depending on tone, familiarity, and social context<\/span>.<\/p>\r\nFor \u201cyes,\u201d the informal form is \u0905\u0901 (\u00e3<\/i>), commonly used in casual conversation with friends or family. The neutral and polite form is \u0939\u094b (ho<\/i>), which is appropriate in most public, classroom, and workplace contexts.<\/p>\r\n
For \u201cno,\u201d the informal form is \u0905\u0939\u0901 (ah\u00e3<\/i>), while the neutral and polite form is \u0939\u094b\u0907\u0928 (hoina<\/i>), which also functions as the negative form in identity sentences (\u201cis not\u201d).<\/p>\r\n
A practical learner guideline is to use \u0939\u094b (ho<\/i>) and \u0939\u094b\u0907\u0928 (hoina<\/i>) as default responses, while recognizing \u0905\u0901 (\u00e3<\/i>) and \u0905\u0939\u0901 (ah\u00e3<\/i>) as informal alternatives.<\/p>\r\n[table id=110 \/]\r\nAnswer strategy<\/h3>\r\n\r\n
In natural Nepali conversation, short answers often sound more complete when they repeat the main copula (the \u201cto be\u201d verb) from the question. This is especially common with identity questions using \u0939\u094b (ho<\/em>) \/ \u0939\u094b\u0907\u0928 (hoina<\/em>) and with honorific identity forms like \u0939\u0941\u0928\u0941\u0939\u0941\u0928\u094d\u091b (hunuhuncha<\/em>) \/ \u0939\u0941\u0928\u0941\u0939\u0941\u0928\u094d\u0928 (hunuhunna<\/em>).<\/p>\r\nInstead of replying with only \u201cyes\u201d or \u201cno,\u201d speakers often echo the verb to clearly confirm or correct the information. This makes the response more natural and unambiguous.<\/p>\r\n
For example, if someone asks \u092f\u094b \u0915\u094d\u092f\u093e\u0928\u093e\u0921\u093e \u0939\u094b? (yo ky\u0101\u1e47\u0101\u1e0d\u0101 ho?<\/i>), a natural affirmative answer is \u0939\u094b, \u092f\u094b \u0915\u094d\u092f\u093e\u0928\u093e\u0921\u093e \u0939\u094b\u0964 (ho, yo ky\u0101\u1e47\u0101\u1e0d\u0101 ho.<\/i>) If the answer is negative, speakers typically use \u0939\u094b\u0907\u0928 and then provide the correct information: \u0939\u094b\u0907\u0928, \u092f\u094b \u0905\u092e\u0947\u0930\u093f\u0915\u093e \u0939\u094b\u0964 (hoina, yo amerik\u0101 ho.<\/i>)<\/p>\r\n[table id=111 \/]\r\n\r\n
Check your understanding<\/h2>\r\n[h5p id=\"75\"]\r\n\r\n<\/div>\r\nNouns in Nepali<\/h2>\r\n
Nouns are words that name people, places, objects, and ideas. In Nepali, many common nouns refer to everyday roles such as \u0935\u093f\u0926\u094d\u092f\u093e\u0930\u094d\u0925\u0940 (widy\u0101rth\u012b<\/em>) \u201cstudent\u201d and \u0936\u093f\u0915\u094d\u0937\u0915 (\u015bik\u1e63ak<\/i>) \u201cteacher,\u201d as well as familiar objects such as \u0915\u093f\u0924\u093e\u092c (kit\u0101b<\/i>) \u201cbook\u201d and \u0915\u0941\u0930\u094d\u0938\u0940 (kurs\u012b<\/i>) \u201cchair.\u201d<\/p>\r\nNouns frequently combine with demonstratives such as \u092f\u094b (yo<\/em>) \u201cthis\u201d and \u0924\u094d\u092f\u094b (tyo<\/em>) \u201cthat\u201d to make meaning more specific. They also appear with possessive forms such as \u092e\u0947\u0930\u094b (mero<\/i>) \u201cmy,\u201d \u0924\u093f\u092e\u094d\u0930\u094b (timro<\/i>) \u201cyour,\u201d and \u0924\u092a\u093e\u0908\u0902\u0915\u094b (tap\u0101\u012b\u0303ko<\/i>) \u201cyour (polite).\u201d<\/p>\r\nIn basic identity sentences, nouns are commonly used with the copula \u0939\u094b (ho<\/em>), and with the honorific form \u0939\u0941\u0928\u0941\u0939\u0941\u0928\u094d\u091b (hunuhuncha<\/i>) when referring respectfully to people.<\/p>\r\n[table id=112 \/]\r\nGender<\/h3>\r\n\r\n
In Nepali, most nouns do not have grammatical gender marking, so nouns typically do not change form to show \u201cmasculine\u201d or \u201cfeminine.\u201d As a result, many common human-role nouns are gender-neutral, such as \u0935\u093f\u0926\u094d\u092f\u093e\u0930\u094d\u0925\u0940 (w<\/em>idy\u0101rth\u012b<\/i>) \u201cstudent\u201d and \u0921\u093e\u0915\u094d\u091f\u0930 (\u1e0d\u0101k\u1e6dar<\/i>) \u201cdoctor.\u201d In most cases, the gender of the person is understood from context, such as names, social situation, or prior information in the conversation.<\/p>\r\nHowever, Nepali does include nouns whose meanings are inherently gendered, particularly kinship terms and some social-role vocabulary. For example, \u0906\u092e\u093e (\u0101m\u0101<\/i>) \u201cmother,\u201d \u0926\u093f\u0926\u0940 (did\u012b<\/i>) \u201celder sister,\u201d and \u091b\u094b\u0930\u0940 (chor\u012b<\/i>) \u201cdaughter\u201d are naturally feminine, while \u092c\u093e\u092c\u0941 (b\u0101bu<\/i>) \u201cfather,\u201d \u0926\u093e\u0907 (d\u0101i<\/i>) \u201celder brother,\u201d and \u091b\u094b\u0930\u093e (chor\u0101<\/i>) \u201cson\u201d are naturally masculine.<\/p>\r\n
For beginners, the key idea is that Nepali does not usually require grammatical \u201cgender agreement\u201d on nouns. Instead, learners should focus on learning a set of vocabulary items where gender is built into the meaning itself.<\/p>\r\n\r\n
Feminine Nouns<\/h3>\r\n\r\n\r\n
\r\n
\r\n
\r\n
\r\n
\r\n
Many Nepali feminine nouns are feminine by meaning, especially kinship terms and everyday roles. A useful pattern for learners is that many feminine nouns end in \u2013\u0940 (\u2013\u012b), such as \u0915\u0947\u091f\u0940 (ke\u1e6d\u012b<\/i>), \u0926\u093f\u0926\u0940 (did\u012b<\/i>), \u091b\u094b\u0930\u0940 (chor\u012b<\/i>), and \u092c\u0939\u093f\u0928\u0940 (bahin\u012b<\/i>). This ending often signals feminine reference in people-related vocabulary.<\/p>\r\n
However, this is not a grammatical rule that always applies. Some common feminine nouns do not end in \u2013\u0940, for example \u0906\u092e\u093e (\u0101m\u0101<\/i>). For this reason, learners should treat word endings as helpful patterns rather than fixed rules, and learn feminine nouns as part of vocabulary rather than through strict formation rules.<\/p>\r\n\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/article><\/div>\r\n[table id=113 \/]\r\n\r\n
Masculine Nouns<\/h3>\r\nSome Nepali nouns are inherently masculine by meaning, just like feminine nouns are. These words typically refer to male family relations and roles, especially kinship terms and certain social or cultural titles. Their masculinity is not shown by a special grammatical marker on the noun itself; instead, it comes from what the word means. For example, \u092c\u093e\u092c\u0941 (b\u0101bu<\/em>) \u201cfather,\u201d \u0926\u093e\u0907 (d\u0101i<\/em>) \u201celder brother,\u201d and \u091b\u094b\u0930\u093e (chor\u0101<\/em>) \u201cson\u201d are understood as masculine because they refer to male persons. For beginners, treat these as core vocabulary items and use them when the relationship or role is specifically male.\r\n\r\n[table id=114 \/]\r\n\r\n
\r\n
Plural nouns<\/h3>\r\n\r\n
In Nepali, the most common way to form a plural noun is by adding the suffix \u2013\u0939\u0930\u0942 (\u2013har\u016b<\/i>) to the singular form. This is especially frequent with people words and other countable nouns. For example, \u0935\u093f\u0926\u094d\u092f\u093e\u0930\u094d\u0925\u0940 (widy\u0101rth\u012b<\/i>) \u201cstudent\u201d becomes \u0935\u093f\u0926\u094d\u092f\u093e\u0930\u094d\u0925\u0940\u0939\u0930\u0942 (w<\/em>idy\u0101rth\u012bhar\u016b<\/i>) \u201cstudents,\u201d and \u0915\u093f\u0924\u093e\u092c (kit\u0101b<\/i>) \u201cbook\u201d becomes \u0915\u093f\u0924\u093e\u092c\u0939\u0930\u0942 (kit\u0101bhar\u016b<\/i>) \u201cbooks.\u201d<\/p>\r\nIn many cases, however, Nepali can also express plurality without \u2013\u0939\u0930\u0942 (\u2013har\u016b<\/i>) when other grammatical markers already make the meaning clear. These include plural demonstratives (\u092f\u0940 y\u012b<\/i>, \u0924\u0940 t\u012b<\/i>), numbers, or plural verb forms such as \u091b\u0928\u094d (chan<\/i>) and \u0939\u0941\u0928\u094d (hun<\/i>).<\/p>\r\n\r\n
In contexts where plurality is already clear from demonstratives or verbs, Nepali may drop the plural suffix. This is common in both spoken and written language, especially with frequently used nouns.<\/p>\r\n[table id=117 \/]\r\n
Note: The key idea is that \u2013\u0939\u0930\u0942 (\u2013har\u016b<\/i>) marks plurality explicitly, but Nepali also relies heavily on context and agreement within the sentence to signal plural meaning.<\/p>\r\n\r\nArticles in Nepali<\/h2>\r\n
Nepali does not use articles like English a\/an\/the, so nouns typically appear without an additional word to mark definiteness. Instead, whether something is interpreted as \u201ca\u201d (general) or \u201cthe\u201d (specific) is understood from context\u2014shared knowledge between speakers, prior mention in conversation, or what is physically visible in the situation.<\/p>\r\n
When speakers want to make a noun clearly specific, they often use demonstratives such as \u092f\u094b (yo<\/i>) \u201cthis\u201d or \u0924\u094d\u092f\u094b (tyo<\/i>) \u201cthat.\u201d In many contexts, these demonstratives function similarly to English \u201cthe.\u201d For example, \u092f\u094b \u0915\u093f\u0924\u093e\u092c (yo kit\u0101b<\/i>) can mean \u201cthis book\u201d and may also refer to \u201cthe book (we are talking about).\u201d<\/p>\r\n
Without a demonstrative, a noun such as \u0915\u093f\u0924\u093e\u092c (kit\u0101b<\/i>) is generally interpreted as indefinite or general (\u201ca book\u201d or \u201cbooks\u201d), depending on context. The key point for learners is that Nepali does not encode articles grammatically; specificity is expressed through context and demonstratives when needed.<\/p>\r\n[table id=118 \/]\r\n\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>","rendered":"Basic word order in Nepali<\/h2>\n
Nepali typically follows Subject\u2013Object\u2013Verb (S\u2013O\u2013V)<\/span> word order. This means the verb appears at the end of the sentence. This pattern applies across different sentence types, including action verbs, identity (X = Y), and existence\/location structures.<\/p>\nIn this unit, you will work with three high-frequency verb patterns:<\/p>\n
\n- \n
Action verbs (e.g., \u201cread,\u201d \u201ceat,\u201d \u201cdrink\u201d)<\/p>\n<\/li>\n
- \n
Identity\/classification with \u0939\u094b \/ \u0939\u0941\u0928\u094d<\/p>\n<\/li>\n
- \n
Existence\/location\/possession with \u091b \/ \u091b\u0928\u094d<\/p>\n<\/li>\n<\/ul>\n
Table 3.4.1 \u2013 Word order with action verbs (S\u2013O\u2013V)<\/h2>\n
The table below illustrates basic S\u2013O\u2013V word order with common action verbs. Notice that the subject (who does the action) comes first, the object (what is acted on) comes next, and the verb (the action) comes last. The \u201cLiteral\u201d column shows the Nepali order more directly so you can see how the verb stays at the end.<\/span><\/p>\n\n\n\n| Nepali<\/th>\n | Transliteration<\/th>\n | Literal (word-by-word)<\/th>\n | English<\/th>\n<\/tr>\n<\/thead>\n |
\n\n| \u092e \u0915\u093f\u0924\u093e\u092c \u092a\u0922\u094d\u091b\u0941\u0964<\/td>\n | ma kit\u0101b pa\u1e0dhchu.<\/em><\/td>\n| I book read<\/td>\n | I read a book.<\/td>\n<\/tr>\n | \n| \u0909\u0939\u093e\u0901 \u091a\u093f\u092f\u093e \u092a\u093f\u0909\u0928\u0941\u0939\u0941\u0928\u094d\u091b\u0964<\/td>\n | uh\u0101\u0303 ciy\u0101 piunuhuncha.<\/em><\/td>\n| he\/she (hon.) tea drinks<\/td>\n | He\/She (hon.) drinks tea.<\/td>\n<\/tr>\n | \n| \u0939\u093e\u092e\u0940 \u0916\u093e\u0928\u093e \u0916\u093e\u0928\u094d\u091b\u094c\u0901\u0964<\/td>\n | h\u0101m\u012b kh\u0101n\u0101 kh\u0101ncha\u0169.<\/em><\/td>\n| we food eat<\/td>\n | We eat food.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n <\/p>\n Table 3.4.2 \u2013 Word order in identity sentences (\u0939\u094b \/ \u0939\u0941\u0928\u094d)<\/h2>\nThe table below shows that the identity verb \u0939\u094b \/ \u0939\u0941\u0928\u094d comes at the end.<\/span><\/p>\n\n\n\n| Nepali<\/th>\n | Transliteration<\/th>\n | Literal (word-by-word)<\/th>\n | English<\/th>\n<\/tr>\n<\/thead>\n | \n\n| \u092f\u094b \u0915\u0932\u092e \u0939\u094b\u0964<\/td>\n | yo kalam ho.<\/em><\/td>\n| this pen is<\/td>\n | This is a pen.<\/td>\n<\/tr>\n | \n| \u092f\u0940 \u0915\u093f\u0924\u093e\u092c\u0939\u0930\u0942 \u0939\u0941\u0928\u094d\u0964<\/td>\n | y\u012b kit\u0101bhar\u016b hun.<\/em><\/td>\n| these books are<\/td>\n | These are books.<\/td>\n<\/tr>\n | \n| \u092f\u094b \u092e\u0947\u0930\u094b \u091d\u094b\u0932\u093e \u0939\u094b\u0964<\/td>\n | yo mero jhol\u0101 ho.<\/em><\/td>\n| this my bag is<\/td>\n | This is my bag.<\/td>\n<\/tr>\n | \n| \u0924\u0940 \u091a\u093e\u092c\u0940\u0939\u0930\u0942 \u0939\u0941\u0928\u094d\u0964<\/td>\n | t\u012b c\u0101b\u012bhar\u016b hun.<\/em><\/td>\n| those keys are<\/td>\n | Those are keys.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n <\/p>\n Table 3.4.2 \u2013 Word order with \u091b \/ \u091b\u0928\u094d<\/h2>\nThe table below shows verb-final word order in each pattern.<\/span><\/p>\n\n\n\n| Nepali<\/th>\n | Transliteration<\/th>\n | Literal (word-by-word)<\/th>\n | English<\/th>\n<\/tr>\n<\/thead>\n | \n\n| \u0915\u0915\u094d\u0937\u093e\u092e\u093e \u0915\u093f\u0924\u093e\u092c \u091b\u0964<\/td>\n | kak\u1e63\u0101m\u0101 kit\u0101b cha.<\/em><\/td>\n| class-in book exists<\/td>\n | There is a book in the classroom.<\/td>\n<\/tr>\n | \n| \u091f\u0947\u092c\u0932\u092e\u093e \u0926\u0941\u0908\u0935\u091f\u093e \u0915\u0932\u092e \u091b\u0928\u094d\u0964<\/td>\n | \u1e6debalm\u0101 du\u012bwa\u1e6d\u0101 kalam chan.<\/em><\/td>\n| table-on two pen exist<\/td>\n | There are two pens on the table.<\/td>\n<\/tr>\n | \n| \u092e\u0938\u0901\u0917 \u0915\u0932\u092e \u091b\u0964<\/td>\n | masa\u0303ga kalam cha.<\/em><\/td>\n| me-with pen exists<\/td>\n | I have a pen.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n <\/p>\n Demonstratives (This \/ That)<\/h3>\nDemonstratives are \u201cpointing words\u201d used to indicate distance (near vs. far) and number (singular vs. plural). They function both as modifiers<\/span> (before a noun) and as pronouns<\/span> (standing alone).<\/p>\n1) Near vs. far (this\/that)<\/h3>\n\n Nepali distinguishes demonstratives by distance (near vs. far)<\/span> and number (singular vs. plural)<\/span>. The near forms refer to items close to the speaker, while the far forms refer to items farther away. Each form must match both distance and number, so learners select the appropriate combination when identifying or referring to a noun.<\/p>\n<\/div>\n<\/div>\n Table 3.4.3 \u2013 Demonstratives: near vs. far (singular\/plural)<\/h2>\n\n\n\n| Nepali<\/th>\n | Transliteration<\/th>\n | English<\/th>\n<\/tr>\n<\/thead>\n | \n\n| \u092f\u094b<\/td>\n | yo<\/em><\/td>\n| this (singular; near)<\/td>\n<\/tr>\n | \n| \u092f\u0940<\/td>\n | y\u012b<\/em><\/td>\n| these (plural; near)<\/td>\n<\/tr>\n | \n| \u0924\u094d\u092f\u094b<\/td>\n | | | | | | | | | | | | | | | | |