Bālāvatāra (1935 Translation)

An elementary Pali Grammar abridged for
the Under-graduate Course

ORIGINALLY EDITED AND TRANSLATED BY

The late Mahamahopadhyaya
Dr. SATISCHANDRA VIDYABHUSANA
AND
The late Samana
PUNNANANDA SWAMI

REVISED AND RECAST
(With additional matter)

BY
SAILENDRANATH MITRA, M.A.
LECTURER, CALCUTTA UNIVERSITY

PUBLISHED BY THE
UNIVERSITY OF CALCUTTA
1935

PRINTED BY BHUPENDRALAL BANERJEE
AT THE CALCUTTA UNIVERSITY PRESS, SENATE HOUSE, CALCUTTA

Reg. No 706B. - June, 1935 - A.

PREFACE

The Bālāvatāra, originally edited for use in the upper classes of High English Schools by the late Mahamahopadhyaya Dr. Satischandra Vidyabhusana and the late Samana Punnananda Swami, has been revised and recast in the present edition. The sutras of the Nāmakanda have been omitted altogether because they often proved boring to the beginner, but the matter in that section has been re-shuffled and conveniently arranged. New topics — Samāsa, Kāraka and Vibhatti-bheda — have been added for the simple reason that they are essential at the preliminary stage. As Vernacular has been made the medium of instruction for the Matriculation Examination in subjects other than English, I have deemed it desirable to explain the sutras in Bengali without, however, omitting the old exposition in English. Considerable additions have been made to the illustrations, for which I have drawn very largely upon Kaccāyana.

A word of explanation is, I believe, necessary in regard to the Case (Vibhatti). According to indigenous grammarians, the Vibhattis are seven, excluding the Ālapana, which in English grammar is distinguished as a Case, i.e., the Case of Address. In order, however, not to confound the beginner (whose knowledge of English grammar is presupposed) by stating at the outset that the Vocative is not regarded as an independent case, I have preferred, as will be seen at page 31, to count the cases as eight (including the Vocative), leaving the student’s notion to be gradually cleared as he reaches the sections on Kāraka and Vibhatti-bheda.

My thanks are due to Mr. Atulchandra Ghatak, M.A., Superintendent of the University Press, for the ready assistance he has given in seeing the book through the press.

SAILENDRANATH MITRA

SENATE HOUSE:
Calcutta,
The Ist June, 1935.

I SAÑÑĀ (Orthography)

1.¹ Akkharāpādayo ekacattālīsaṃ.

The letters beginning with a are forty-one, useful to Suttanta.

• They are:
  a ā i ī u ū e o,
  k, kh, g, gh, ṅ,
  c, ch, j, jh, ñ,
  ṭ, ṭh, ḍ, ḍh, ṇ,
  t, th, d, dh, n,
  p, ph, b, bh, m,
  y, r, l, v, s, h, ḷ, and ṃ.

3. Tatthodantāsarā aṭṭha.

Of them, the first eight letters ending with o are Vowels.

• They are:
  a, ā, i, ī, u, ū, e and o.

• [These are classified in the following two suttas.]

4. Lahumattā tayo rassā.

The three of soft measure are short (vowels).

• Of the vowels, the three of soft measure, viz., a, i, u are short.

5. Aññe dīghā.

The rest are long.

• The vowels other than the short ones are long, e.g., ā, ī, ū, e and o. But e and o preceding combined consonants are sometimes regarded as short vowels.

• [By ‘combined consonants’ are meant consonants without any vowel intervening them.]

• The examples of e and o regarded as short vowels are:

  • e in ettha and seyyo;
  • o in oṭṭho and sotthi.

5. Sesā byañjanā.

The remaining letters are Consonants.

• Setting aside the vowels, the other thirty-three letters, from k to ṃ, are consonants.

• The Consonants аге:
  k, kh, g, gh, ṅ,
  c, ch, j, jh, ñ,
  ṭ, ṭh, ḍ, ḍh, ṇ,
  t, th, d, dh, n,
  p, ph, b, bh, m,
  y, r, l, v, s, h, ḷ, ṃ.

б. Vaggā pañcapañcaso mantā.

The Vaggas are groups of five of the first twenty-five consonants ending with m.

• Of the consonants, the first twenty-five, from k to m, are arranged in five groups, each consisting of five letters.
  ka-vagga - k, kh, g, gh, ṅ;
  ca-vagga - c, ch, j, jh, ñ;
  ṭa-vagga - ṭ, ṭh, ḍ, ḍh, ṇ;
  ta-vagga - t, th, d, dh, n;
  pa-vagga - p, ph, b, bh, m.

• The first and second letters оf each Vagga, together with s, are called Āghosa or Surds. The remaining letters ending with ḷ are Ghosa² or Sonants.

• The Surds are:
  k, kh, c, ch, ṭ, ṭh, t, th, p, ph and s.

• The Sonants аге:
  g, gh, ṅ, j, jh, ñ, ḍ, ḍh, ṇ, d, dh, n, b, bh, y, r, l, v, h, and ḷ.

7. Aṃiti niggahītaṃ.

Ṃ is Niggahita.

• The nasal denoted by ṃ, which is sounded after a (in the syllable aṃ), is called Niggahita (arrested letter).³

• The vowels i and u may also be placed before it, but not any other vowel.

• The letters of the alphabet can be grouped, according to their seats of pronunciation as follows : —
  a, ā, h, and ka-vagga are Gutturals.
  i, ī, y, and ca-vagga are Palatals.
  u, ū, and pa-vagga are Labials.
  r; ḷ and ṭa-vagga are Linguals.
  l, s, and ta-vagga are Dentals.
  e is Gutturo-Palatal.
  o is Gutturo-Labial.
  v is Dento-Labial.

II SARA-SANDHI (Vowel-Junction)

Sandhi (Junction) means proximity of two letters without any other letter or pause intervening them.

1. Sarā sare lopaṃ.

There is elision of a vowel before a vowel.

• A vowel immediately followed by a vowel is elided, as

  • loka + aggo = lok’aggo.

• [There is no vowel-sandhi, if there is, intervention of

  1. a consonant, as in

     • Maṃ + ahāsi = Maṃ ahāsi
       (here a is not joined with a, because of ṃ intervening),

     or

  2. a pause in metre (on account of which the 2nd foot is not joined with the 3rd), as in the following Gāthā:

     “Pamādamanuyuñjanti
     bālā dummedhino janā
     Appamādañca medhāvī
     dhanaṃ seṭṭhaṃ va rakkhati.”

     • Janā + appamādaṃ = janā + appamādaṃ,
       where ā of the second foot has not been joined with a of the third foot on account of a pause after the ā of “janā”.

  Such is the case in all Sandhis.]

2. Vā paro asarūpo.

There is optional elision of a vowel after a dissimilar vowel.

• A vowel after a dissimilar vowel is optionally elided:
  • Pana + ime = Pana‘mе, Pan’ime.

3. Kvacāsavaṇṇaṃ lutte.

In case of elision, the succeeding vowel sometimes becomes dissimilar.

• If the preceding vowel is elided, the succeeding vowel is sometimes changed into a dissimilar vowel, so that i and u are respectively changed into e and o owing to the affinity of their pronunciation:\
  • Bandhussa + iva = Bandhuss’eva. (So also ī is changed into o.)
  • Na + upeti = N’opeti. (So also ā is changed into o.)

4. Dīghaṃ.

There is lengthening of the succeeding vowel.

• If the preceding vowel is elided, the succeeding vowel is sometimes lengthened :

  • tatra + ayaṃ = tatr’āyaṃ
  • yāni + idha = yān’īdha
  • bahu + upakāraṃ = bah’ūpakāraṃ
  • saddhā + idha = saddh’īdha
  • tathā + upamaṃ = tath’ūpamaṃ

5. Pūbbo⁴ ca.

There is lengthening of the preceding vowel.

• If the succeeding vowel is elided, the preceding vowel is sometimes lengthened :
  • kiṃsu + idha = kiṃsūdha

б. Yamedantassādeso.

The final e is changed into y.

• The final e (of the preceding word) followed. by a dissimilar vowel is sometimes changed into y:

  • te + ajja = tyajja

• But,

  • te + ahaṃ = tyāhaṃ.

  [Here a is lengthened, because “a vowel followed by a consonant is some- times lengthened” (vide Kaccāyana, 1. 3. 8).]

7. Vamodudantānaṃ.

The final o and u are changed into v.

• The final o and u (of the preceding word) followed by a (dissimilar) vowel are sometimes changed into v:

  • so + assa = svassa
  • anu + eti = anveti

• But,

  • tayo + assu = tay’assu
  • sametu + āyasmā = samet’āyasmā

8. Do dhassa ca.

Dh is sometimes changed into d.

• If a vowel follows, dh is sometimes changed into d:

  • idha + ahaṃ = idāhaṃ,

    [Here a of “ahaṃ” is lengthened, because the preceding a is elided (vide Sutta 4 above).]

• But,

  • idha + eva = idh’eva.

• Even when followed by a consonant, dh is sometimes changed into d :

  • idha + bhikkhave = ida bhikkhave.

9. Ivaṇṇo yannavā.

I and ī may or may not be changed into у.

• If a (dissimilar) vowel follows, the preceding letters i and ī may or may not be changed into y:

  • vutti + assa = vutyassa.

• [If there is ty, it is sometimes changed into cc; as,

  • pati + antuṃ = patyantaṃ = paccantaṃ.]

• But,

  • pati + aggi = paṭaggi.

    [Here t becomes ṭ by the sutta ‘‘ Pati patisseti’” (vide Kaccayana, 1. 5. 7).]

• The word “vaṇṇo” is used to include in all cases both short and long vowels; for instance, the “vaṇṇa a” implies both a and ā ; the “vaṇṇa i” implies both i and ī; and the “vaṇṇa u” implies both u and ū.

10. Evādissa ri pubbo ca rasso.

E of eva is optionally changed into ri, and the preceding vowel is shortened.

• If eva follows a vowel, the e of eva may optionally be changed into ri, and the preceding vowel into its corresponding short formi:

  • Yathā + eva=yathariva, yath’ eva:

11. Yavamadanataralà cagama.

Y, v, m, d, n, t, r, апd ḷ are the optional insertions.

• When a vowel follows, the letters y, v, m, d, n, t, r, апd ḷ may be optionally inserted. G also may come as an insertion:

  • na + imassa = na-y-imassa
  • ti + aṅgikaṃ = ti-v-aṅgikaṃ
  • lahu + essati = lahu-m-essati
  • atta + atthaṃ = atta-d-atthaṃ
  • ito + āyati = ito-n-āyati
  • tasmā + iha = tasmā-t-iha
  • sabbhi + eva = sabbhi-r-eva
  • cha + abhiññā = cha-ḷ-abhiñā (Sometimes there is no sandhi.)

• And, putha + eva = putha-g-eva (Sometimes there is no sandhi.)

• Also, pā + eva = pa-g-eva (Sometimes

• But, abhi + uggato = abbhuggato.

III. BYANJANA-SANDHI (Consonant-Junction)

In the following suttas the words byañjane (‘when a consonant follows’) and kvacit (‘sometimes’) are understood.

1. Lopañca tatrākāro

There is elision of the vowel, with an insertion of a in its place.

• A vowel followed by a consonant is sometimes elided and a is inserted in its place:
  • So + bhikkhu=sa bhikkhu.
• U and o may also come аз insertions:
  • Jānema + taṃ = jānemu taṃ.
  • Kaccinu + tvaṃ = kaccino tvaṃ.
• But, So + muni=so muni (without Sandhi).

2. Vagge ghosāghosānaṃ tatiya-paṭhamā.

The sonant and surd consonants of a vagga get doubled by taking before them the third and the first letter respectively of the vagga.

• The fourth and the second lettera of a vagga after a vowel are in some instances doubled through conjunction with the third and the first letter respectively of the vagga:

  • U + ghoso = ugghoso.
  • Ā + khātaṃ = akkhātaṃ. [Here ā is shortened according to the Knccayana sutta “Rassaṁ” (1. З. 4), which lays down: “A vowel followed by а consonant is sometimes shortened.”]

• Exceptions : —

  1. O is sometimes inserted when a consonant follows :
     • Para + sahassaṃ = parosahassaṃ.
     • Atippa + kho = atippagokho. [There is insertion of o here after g has been added according to the sutta “Yavamadanataraḷā cāgamā” (pp. 14, 15).]
  2. Ava is sometimes changed into o when a consonant follows:
     • Ava + naddhā = onaddhā.
     • But, Ava + sussatu = avasussatu.

IV. NIGGAHĪTA⁵-SANDHI (Nasal-Junction)

1. Vaggantaṃ vā vagge.

The Niggahīta followed by a consonant of a vagga is optionally transformed into the last consonant of that vagga.

• Ṁ followed by a consonant of a vagga is optionally changed into the last consonant of the same vagga :

  • Kiṃ + kato = kiṅkato.
  • Saṃ + jāto = sañjāto.
  • Saṃ + ṭhito = saṇṭhito.
  • Taṃ + dhanaṃ = tandhanaṃ.
  • Taṃ + mittaṃ = tammittaṃ.

• But, Na + taṃ + kammaṃ = nataṃkammaṃ (without Sandhi).

• Ṁ may be changed into l when followed bу a l:

  • Puṃ + liṅgaṃ = pulliṅgaṃ. Pum + lingam = Pullingarn.

2. Madā sare.

[The Niggahīta is optionally changed into] m or d if a vowel follows.

• Ṁ followed by a vowel is sometimes optionally changed into m or d:

  • Evaṃ + assa = eva + (ṃ→m + a) + ssa = evamassa
  • Etaṃ + avoca = eta + (ṃ→d + a) + voca = etadavoca

• But, Maṃ + ajini = maṃajini.

3. Eheñaṃ.

When e or h follows, [the Niggahīta is optionally changed into] ñ.

• Ṁ followed by e or h is optionally changed into ñ:

  • Taṃ + eva = taññeva [the doubling of ñ takes place according to the Кассāуапа sutta “Paradvebhāvo ṭhāne” (1. 3. 6)]; also, — tameva.
  • taṃ + hi = tañhi ; also, — taṃhi (without Sandhi).

4. Saye ca.

The Niggahīta together with y, which follows, is also optionally changed into ñ.

• Even when followed by y, the ṁ together with the y is optionally changed into ñ:

  • saṃyogo = saññogo [ the doubling of ñ takes place according to the Кассауапа sutta (1. 3. 6), quoted above] ; also,— saṃyogo.

5. Niggahītañca.

The Niggahīta is also [sometimes optionally] inserted.

• Ṁ is also sometimes optionally inserted when a vowel or a consonant follows:

  • Cakkhu + aniccaṃ = cakkhuṃaniccaṃ.
  • Ava + siro = avaṃsiro.

• [The opposite is also noticeable (vide Kaccāyana, 1.4.9 “Kvaci lopaṁ”) :

  1. Ṁ is sometimes elided when a vowel follows:

     • Vidūnaṃ + aggaṃ = vidūna + aggaṃ = vidūnaggaṃ
     • Tāsaṃ + ahaṃ = tāsa + ahaṃ = tāsāhaṃ (Here, the second vowel of tāsāhaṃ is lengthened according to the sutta “Dighaṁ” see ante, p. 10, sutta 4.)

  2. There is occasional elision even when a consonant follows:

     • Buddhānaṃ + sāsanaṃ = buddhāna + sāsanaṃ = buddhānasāsanaṃ
     • Saṃ + rāgo = sa + rāgo = sārāgo (For the lengthening of the first vowel of sārāgo, vide Kaccāyana, 1.8.3, — “Dighaṁ.”)]

6. Paro vā saro.

The succeeding vowel is sometimes optionally elided.

• Sometimes the vowel after ṁ is optionally elided :
  • Bījaṃ + iva = bījaṃ va.

7. Byañjano ca visaññogo.

The consonant is also simplified.

• When the vowel is elided after ṁ, the succeeding conjunct is simplified :
  • Evaṃ + assa = evaṃ + ‘ssa = evaṃ ‘sa.

V. VOMISSAKA-SANDHI (Miscellaneous Junction)

1. Anupadiṭṭhānaṃ vuttayogato.

The foregoing suttas are to be suitably applied to instances not yet discussed.

• The foregoing suttas of vowel-junction and consonant-junction are to be applied in a suitable manner to the prefix, indeclinable and other kinds of junction, not yet discussed :

• For instance, yadi + evaṃ = yadj + evaṃ = yajjevaṃ — (first, by the sutta “Ivaṇṇo yannavā” (see ante, p. 13), di of yadi is changed into dy; secondly, by the principle (implied in the same sutta) that “ty is sometimes changed into cc,” dy is changed into jj). Similarly, Bodhi + aṅgā = bodhy + aṅgā = bojjhaṅgā.]

The following minor rules are applicable in Miscellaneous Junction :—

1. Asadisa-saṃyoge ekasarūpatā ca.

   • In junction, the preceding consonant is assimilated to the succeeding dissimilar consonant:
     • Pari + esanā = pary + esanā (vide sutta 9, р. 18) = payyesanā (r being assimilated to y).

2. Vaṇṇānaṃ bahuttaṃ, viparītatā ca.

   • In some cases there is multiplication of a letter, and in certain cases there is inversion too. For instance,

   • In sa + rati = sumarati, there are insertion of ma (II. 11) and transformation of a into u (III. 1).

   • In iti + evaṁ = itvevaṁ, there is transformation of i into v by extension of sutta II. 7 (p. 11).

   • In sā + itthi = sotthi, the succeeding vowel i having been elided, the preceding ā is changed into o by extension of sutta II. 5 (p. 10).

   • In busā + eva = busamiva, m іs inserted (11. 11), the preceding vowel ā is shortened (vide Kaccüyana, 1. 3. 4. - “Rassaṁ”) and the succeeding e is changed into i by extension of sutta II. 10 (p. 14).

   • In bahu + ābādho = bavhābādho, u being followed by the dissimilar vowel ā is first changed into v (II. 7), and then there is inversion between and v.

   • In adhi + abhavi = addhābhavi, there is application of the principle according to which “adhi is sometimes changed into addha,” and of sutta II. 4 (p. 10), which lays down, “If the preceding vowel is elided, the succeeding vowel is sometimes lengthened.”

3. Radānaṃ ḷo.

   • R and d are changed into ḷ:—

     • Pari + bodho = paḷibodho.
     • Pari + dāho = pariḷāho.

4. Sare, byañjane vā pare binduno kvaci mo.

   • If a vowel ог a consonant follows, ṁ is sometimes changed into m :
     • Maṃ + ahāsi = mamahāsi (vide sutta IV. 2) ;
     • Buddhaṃ + saraṇaṃ = buddham saraṇaṃ.

5. Binduto parasarāna maññassaratāpi.

   • The vowels after ṁ may be changed into dissimilar vowels:

     • Taṃ + iminā = tadaminā — (i is changed into a, after ṁ has been replaced by d according to sutta IV. 2).

     • Evaṃ + imaṃ = evumaṃ — (ṁ is elided, according to the Kaccāyana sutta “Kvaci lopaṁ” 1.4.9, and then i is changed into u.

     • Kiṃ + ahaṃ = kehaṃ - (ṁ is elided, and i is changed into e).

6. Vākyasukhuccāraṇatthaṃ, chandahānitthañca vaṇṇalopopi.

   • Letters are sometimes omitted for the sake of euphony and metre :

   • Paṭisaṁkhāya + yoniso = paṭisaṁkhā’yoniso — (the preceding ya is elided for the sake of euphony).

   • Alāpūni + sīdanti = ‘lāpūni sīdanti — (the initial a of alābūni is elided on account of the exigency of metre).

7. Vutyabhedāya vikāropi.

   • There is exception even to the above sub-rule for the sake of metre:⁶

   • Akaramhase te = akaramhasa te - (the long vowel e of se is changed into the short vowel a, metri causa).

VI. NĀMAKANDO (Name)

1. Words are chiefly divided into two classes, — Name and Verb.

2. Name comprises Noun, Pronoun (including the Numerals), Preposition and the Indeclinable.

3. There are three Genders :— Masculine, Feminine and Neuter.

4. There are two Numbers :— Singular and Plural.

5. There are eight Cases (including the Vocative) :- Paṭhamā or the First Case (Nominative), Dutiyā, the Second Case (Accusative), Tatiyā, the Third Case (Instrumental), Catutthī, the Fourth (Dative), Раñсаmī, the Fifth (Ablative), Chaṭṭhī, the Sixth (Genitive), Sattamī, the Seventh (Locative), апd Ālapana or the Case of Address ( Vocative). In derivation the last one is not distinguished from the Paṭhamā, although it is apparently different in the Singular number.

6. Case-endings are added to the Linga or crude form of a word (which is also called its Stem or Base), according to the particular relation in which we intend to use it.

   • The case-endings are set in order as follows :—

     	Singular	Plural
     1st — Paṭhamā (Nominative)	si	yo
     Ālapana (Vocative)	si or ga	yo
     2nd — Dutiyā (Accusative)	aṁ	yo
     3rd — Tatiyā (Instrumental)	nā	hi
     4th — Catutthī (Dative)	ва	naṁ
     5th — Раñсаmī (Ablative)	smā	hi
     6th — Chaṭṭhī (Genitive)	ва	naṁ
     7th — Sattamī (Locative)	smiṁ	su

     A stem is said to be declined, when the case-endings are stuck to it. The case-endings undergo change in some instances, as can be seen from the declension of the stem Buddha, given below :—

     	Singular	Plural
     Paṭhamā	Buddho	Buddhā
     Ālapana	Buddha, Buddhā	Buddhā
     Dutiyā	Buddhaṁ	Buddhe
     Tatiyā	Buddhena	Buddhehi, Buddhebhi
     Catutthī	Buddhassa	Buddhānaṁ
     Раñсаmī	Buddhā, Buddhasmā, Buddhamhā	Buddhehi, Buddhebhi
     Chaṭṭhī	Buddhassa	Buddhānaṁ
     Sattamī	Buddhe, Buddhasmiṁ, Buddhamhi	Buddhesu

7. Stems are crude forms of words which are neither roots, nor verbal terminations, nor case-endings, but which yet convey a certain meaning; for instance, when we merely say Buddha, the term signifies neither the root budh from which it is derived, nor any verbal termination; nor, again, has any case-ending been added to it, giving it the bearing of the nominative or the accusative or the instrumental and so on. Nevertheless, it means some one named ’ Buddha,’ but not yet in any particular relation to any person, action or thing, and’as such it is merely a nominal stem or base. It is only when particular relations are intended that suitable case-endings are applied to the stem. Thus, when we understand ‘Buddha’ doing something, we use the nominative form Buddho; and, when we mean ‘Buddha’ as the object of an action, we employ the accusative Buddhaṁ ; again, if we want to express something done by ‘Buddha,’ we make use of the instrumental Buddhena, In this way, all the case-forms can be used to convey different senses, as is shown below.

   The Use of Cases

   • Paṭhamā

     1. Lingatthe, — in the sense of the crude form (i.e., stem or nominal base), e.g., Buddho, puriso (vide Kaccāyana, З, 1. 14).

     2. Ālapane ca, — in vocation too, e.g., bho purisa, bhavanto purisā ; bho rāja, bhavanto rājāno ; he sakha, he sakhino (vide Kaccāyana, 3. 1. 15).

     3. To denote the kattā or subject, e.g., so karoti ; Satthā aṁtaṁ āhari.

   • Dutiyā

     1. Kammatthe, — to denote an object, e.g., rathaṁ karoti ; dhammaṁ suṇāti ; vācaṁ bhāsati ; gavaṁ hanati ; vīhayo lunāti (vide Kaccāyana, 8.1.27).

   • Tatiyā

     1. Kattari ca, — to denote the agent too (beside the Paṭhamā), e.g., raññā hato poso; Yakkhena dinno varo ; ahinā daṭṭho naro (vide Kaccāyana, 3.1.18).

     2. Karane, — to denote instrumentality, e.g., agginā kuṭiṁ jhāpeti ; manasā ce padutthena ; kāyena kammaṁ karoti (vide Kaccāyana, 3.1.16).

   • Catutthī

     1. Sampadāne, — to denote the recipient, e.g., Buddhassa vā Dhammassa vā Saṅghassa và dāпаṁ deti (vide Кассāуапа, 3.1.23).

        • [One to whom something is desired to be given, or one who entertains a liking for something, or one from whom something is taken as debt, is put in the Dative case — Yassa dātukāmo rocate vā dhārayate vā taṁ Sampadānaṁ (vide Kaccāyana, 3.1.6), e.g., samaṇassa cīvaraṁ dadāti; samaṇassa rocate вассаṁ ; suvaṇṇaṁ me dhārayate.]

   • Раñсаmī

     1. Apādāne, — to denote the Ablative, e.g., pāpā cittaṁ nivaraye ; abbhā mutto vā candimā; bhayā muccati so naro (vide Kaccayana, 3.1.25).

        • [The Ablative case signifies that from which some person or thing goes off or fear arises or something is received - Yasmādapeti bhayaṁ adatte vā tad Apādānaṁ (vide Kaccāyana 3. 1. 1), e.g., gāmā apenti munayo ; паgarā niggato rājā; corā bhayaṁ jayāte ; ācariy’upajjhāyehi sikkhaṁ gaṇhāti sisso.]

   • Chaṭṭhī

     1. Sāmismiṁ, — to denote ownership, e.g., tassa bhikkhuno paṭivisaṁ ; tassa bhikkhuno pattaṁ; tassa bhikkhuno civaraṁ ; attano mukhaṁ (vide Kaccāyana, 3.1.31).

   • Sattamī

     1. Okāse, — to denote location, e.g., gambhīre odak’aṇṇave; pāpasmiṁ ramati mano; Bhagavati brahmacariyaṁ vasati kulaputto (vide Kaccāyana, 3.1.32).

        • [The site of an action is called Okāsa (location), and the Locative case signifies ‘site’ — Yo’dhāro taṁ okāsaṁ (vide Kaccāyana, 9.1.8). Site is of four kinds :—

          1. Vyāpiko ог co-extensive, — e.g., jalesu khīraṁ ; tilesu telaṁ ; ucchūsu raso.

          2. Opasilesiko or contiguous, — e.g., pariyaṅke rājā seti ; āsane upaviṭṭho Saṅgho.

          3. Vesayiko or objective, i.e., relating to place or quarter, — e.g., bhūmisu manussā ; antarikkhe vāyu ; ākāsе sakunā.

          4. Sāmīpiko or proximate, adjacent, e.g., vane hatthino ; Gaṅgāyaṁ ghoso ; vaje gāviṁ duhanti ; Sāvatthiyaṁ viharati Jetavane.]

8. Nouns are divided into four classes, according 4 as they have (1) one gender, (2) two genders, (3) three genders, and (4) no gender.

   1. Declension of Nouns having one Gender — masculine, feminine or neuter.

      1. MASCULINE.

         1. MASCULINE STEMS ENDING IN -а.

            • Buddha⁷

              	Singular	Plural
              1st	Buddho	Buddhā
              Voc.	Buddha, Buddhā	Buddhā
              2nd	Buddhaṁ	Buddhe
              3rd	Buddhena	Buddhehi, Buddhebhi
              4th	Buddhassa	Buddhānaṁ
              5th	Buddhā, Buddhasmā, Buddhamhā	Buddhehi, Buddhebhi
              6th	Buddhassa	Buddhānaṁ
              7th	Buddhe, Buddhasmiṁ, Buddhamhi	Buddhesu

            • Atta

              	Singular	Plural
              1st	Attā	Attāno
              Voc.	Atta, Attā	Attāno
              2nd	Attānaṁ	Attāno
              3rd	Attena, Attanā	Attanehi, Attanebhi
              4th	Attano	Attānaṁ
              5th	Attanā, Attasmā, Attamhā	Attanehi, Attanebhi
              6th	Attano	Attānaṁ
              7th	Attani	Attanesu, Attesu

            • Rāja

              	Singular	Plural
              1st	Rājā	Rājāno
              Voc.	Rāja, Rājā	Rājāno
              2nd	Rājānaṁ, Rājaṁ	Rājāno
              3rd	Rājena, Rāññā	Rājehi, Rājebhi, Rājūhi, Rājūbhi
              4th	Rājino, Rāñño	Rājānaṁ, Rāññaṁ, Rājūnaṁ
              5th	Rāññā, Rājasmā, Rājamhā	Rājehi, Rājebhi, Rājūhi, Rājūbhi
              6th	Rāñño, Rājino	Rājānaṁ, Rāññaṁ, Rājūnaṁ
              7th	Rājini, Rāññe	Rājusu, Rājūsu, Rājesu

            • Guṇavanta⁸

              	Singular	Plural
              1st	Guṇavā	Guṇavanto, Guṇavantā
              Voc.	Guṇva*, Guṇavā, Guṇavaṁ	Guṇavanto, Guṇavantā
              2nd	Guṇavantaṁ	Guṇavante
              3rd	Guṇavantena, Guṇavatā	Guṇavantehi, Guṇavantebhi
              4th	Guṇavanto, Guṇavantassa	Guṇavantānaṁ, Guṇavantaṁ
              5th	Guṇavantā, Guṇavantasmā, Guṇavantamhā	Guṇavantehi, Guṇavantebhi
              6th	Guṇavanto, Guṇavantassa	Guṇavantānaṁ, Guṇavantaṁ
              7th	Guṇavati, Guṇavante, Guṇavantamhi, Guṇavantasmiṁ	Guṇavantesu

            • Gacchanta⁹

              	Singular	Plural
              1st	Gacchaṁ, Gacchanto	Gacchanto, Gacchantā
              Voc.	Gacchaṁ, Gaccha, Gacchā	Gacchanto, Gacchantā
              2nd	Gacchantaṁ	Gacchante
              3rd	Gacchantena, Gacchatā	Gacchantehi, Gacchantebhi
              4th	Gacchato, Gacchantassa	Gacchantānaṁ, Gacchataṁ
              5th	Gacchantā, Gacchantasmā, Gacchantamhā	Gacchantehi, Gacchantebhi
              6th	Gacchato, Gacchantassa	Gacchantānaṁ, Gacchataṁ
              7th	Gacchati, Gacchante, Gacchantamhi, Gacchantasmiṁ	Gacchantesu

         2. MASCULINE STEMS ENDING IN -i.

            • Aggi¹⁰

              	Singular	Plural
              1st	Aggi	Aggī, Aggayo
              Voc.	Aggi	Aggī, Aggayo
              2nd	Aggiṁ	Aggī, Aggayo
              3rd	Agginā	Aggīhi, Aggībhi
              4th	Aggino, Aggissa	Aggīnaṁ
              5th	Agginā, Aggismā, Aggimhā	Aggīhi, Aggībhi
              6th	Aggino, Aggissa	Aggīnaṁ
              7th	Aggismiṁ, Aggimhi	Aggīsu

            • Ādi

              Ādi is declined like Aggi, with a slight difference in Locative Singular :—

              Loc. Sing. — ādiṁ, ādо, ādimhi, ādismiṁ.

         3. MASCULINE STEMS ENDING IN -ī.

            • Daṇḍī¹¹

              	Singular	Plural
              1st	Daṇḍi	Daṇḍī, Daṇḍino
              Voc.	Daṇḍi	Daṇḍī, Daṇḍino
              2nd	Daṇḍiṁ, Daṇḍinaṁ	Daṇḍī, Daṇḍino, Daṇḍine
              3rd	Daṇḍinā	Daṇḍīhi, Daṇḍībhi
              4th	Daṇḍino, Daṇḍissa	Daṇḍīnaṁ
              5th	Daṇḍinā, Daṇḍismā, Daṇḍimhā	Daṇḍīhi, Daṇḍībhi
              6th	Daṇḍino, Daṇḍissa	Daṇḍīnaṁ
              7th	Daṇḍismiṁ, Daṇḍimhi, Daṇḍini	Daṇḍīsu, Daṇḍisu

            • Gāmanī, senānī and sudhī are declined like Daṇḍī except in the 7th case-ending, where the forms respectively are :—

              	Singular	Plural
              gāmanī	gāmanismiṁ, gāmanimhi	gāmanīsu
              senānī	senānismiṁ, senānimhi	senānīsu
              sudhī	sudhismiṁ, sudhimhi	sudhīsu

         4. MASCULINE STEMS ENDING IN -u.

            • Bhikkhu

              	Singular	Plural
              1st	Bhikkhu	Bhikkhū, Bhikkhavo
              Voc.	Bhikkhu	Bhikkhū, Bhikkhavo
              2nd	Bhikkhuṁ	Bhikkhū, Bhikkhavo
              3rd	Bhikkhunā	Bhikkhūhi, Bhikkhūbhi
              4th	Bhikkhuno, Bhikkhussa	Bhikkhūnaṁ
              5th	Bhikkhunā, Bhikkhusmā, Bhikkhumhā	Bhikkhūhi, Bhikkhūbhi
              6th	Bhikkhuno, Bhikkhussa	Bhikkhūnaṁ
              7th	Bhikkhusmiṁ, Bhikkhumhi	Bhikkhūsu, Bhikkhusu

            • Hetu

              	Singular	Plural
              1st	Hetu	Hetū, Hetavo, Hetuyo
              Voc.	Hetu	Hetū, Hetavo, Hetuyo
              2nd	Hetuṁ	Hetū, Hetavo, Hetuyo

              [The rest are like Bhikkhu.]

            • Jantu

              	Singular	Plural
              1st	Jantu	Jantū, Jantavo*, Jantuyo, Jantuno
              Voc.	Jantu	Jantū, Jantavo*, Jantuyo, Jantuno
              2nd	Jantuṁ	Jantū, Jantavo*, Jantuyo, Jantuno

              [The rest are like Bhikkhu.]

            • Satthu¹²

              	Singular	Plural
              1st	Satthā	Satthāro
              Voc.	Satthā, Sattha	Satthāro
              2nd	Satthāraṁ	Satthāre, Satthāro
              3rd	Satthārā	Satthārehi, Satthārebhi
              4th	Satthuno, Satthussa, Satthu	Satthārānaṁ, Satthānaṁ
              5th	Satthārā	Satthārehi, Satthārebhi
              6th	Satthuno, Satthussa, Satthu	Satthārānaṁ, Satthānaṁ
              7th	Satthari	Satthāresu

            • Pitu¹³

              	Singular	Plural
              1st	Pitā	Pitaro
              Voc.	Pitā, Pita	Pitaro
              2nd	Pitaraṁ	Pitare, Pitaro
              3rd	Pitarā	Pitarehi, Pitarebhi, Pitūhi, Pitūbhi
              4th	Pituno, Pitussa, Pitu	Pitarānaṁ, Pitānaṁ, Pitūnaṁ
              5th	Pitarā	Pitarehi, Pitarebhi, Pitūhi, Pitūbhi
              6th	Pituno, Pitussa, Pitu	Pitarānaṁ, Pitānaṁ, Pitūnaṁ
              7th	Pitari	Pitaresu, Pitūsu

         5. MASCULINE STEMS ENDING IN -ū.

            • Abhibhū

              	Singular	Plural
              1st	Abhibhū	Abhibhū, Abhibhuvo

              [The rest are like Bhikkhu. Thus is also declined Sabbaññū with the only difference that in the Ist case-ending plural the forms are sabbaññuno, sabbaññū.]

         6. MASCULINE STEMS ENDING IN -o.

            • Go

              	Singular	Plural
              1st	Go	Gavo, Gavo
              Voc.	Go	Gavo, Gavo
              2nd	Gāvuṁ, Gāvaṁ, Gavaṁ	Gavo, Gavo
              3rd	Gāvenā, Gavenā	Gohi, Gobhi
              4th	Gāvassa, Gavassa	Gavaṁ, Gunnaṁ, Gonaṁ
              5th	Gāvā, Gāvusmā, Gāvamhā, Gavā, Gavusmā, Gavamhā	Gohi, Gobhi
              6th	Gāvassa, Gavassa	Gavaṁ, Gunnaṁ, Gonaṁ
              7th	Gāvasmiṁ, Gāvamhi, Gāve, Gavasmiṁ, Gavamhi, Gave	Gāvesu, Gavesu, Gosu

      2. FEMININE.

         1. FEMININE STEMS ENDING IN -ā.

            • Kaññā¹⁴

              	Singular	Plural
              1st	Kaññā	Kaññā, Kaññāyo
              Voc.	Kaññe	Kaññā, Kaññāyo
              2nd	Kaññaṁ	Kaññā, Kaññāyo
              3rd	Kaññāya	Kaññāhi, Kaññābhi
              4th	Kaññāya	Kaññānaṁ
              5th	Kaññāya	Kaññāhi, Kaññābhi
              6th	Kaññāya	Kaññānaṁ
              7th	Kaññāya, Kaññāyaṁ	Kaññāsu

         2. FEMININE STEMS ENDING IN -i.

            • Ratti¹⁵

              	Singular	Plural
              1st	Ratti	Rattī, Rattiyo, Ratyo
              Voc.	Ratti	Rattī, Rattiyo, Ratyo
              2nd	Rattiṁ	Rattī, Rattiyo, Ratyo
              3rd	Rattiyā, Ratyā	Rattīhi, Rattībhi
              4th	Rattiyā, Ratyā	Rattīnaṁ
              5th	Rattiyā, Ratyā	Rattīhi, Rattībhi
              6th	Rattiyā, Ratyā	Rattīnaṁ
              7th	Rattīya, Rattiyaṁ, Ratyaṁ, Rattiṁ, Ratto	Rattisu, Rattīsu

         3. FEMININE STEMS ENDING IN -ī.

            • Nadī¹⁶

              	Singular	Plural
              1st	Nadī	Nadī, Nadiyo
              Voc.	Nadi	Nadī, Nadiyo
              2nd	Nadiṁ	Nadī, Nadiyo
              3rd	Nadiyā	Nadīhi, Nadībhi
              4th	Nadiyā	Nadīnaṁ
              5th	Nadiyā	Nadīhi, Nadībhi
              6th	Nadiyā	Nadīnaṁ
              7th	Nadiyā, Nadiyaṁ	Nadīsu

         4. FEMININE STEMS ENDING IN -u.

            • Yāgu

              	Singular	Plural
              1st	Yāgu	Yāgū, Yāguyo
              Voc.	Yāgu	Yāgū, Yāguyo
              2nd	Yāguṁ	Yāgū, Yāguyo
              3rd	Yāguyā	Yāgūhi, Yāgūbhi
              4th	Yāguyā	Yāgūnaṁ
              5th	Yāguyā	Yāgūhi, Yāgūbhi
              6th	Yāguyā	Yāgūnaṁ
              7th	Yāguyā	Yāgūsu, Yāgusu

              [Mātu, dhitu and duhitu follow the declension rules of Pitu]

         5. FEMININE STEMS ENDING IN -ū.

            • Jambū

              [The procedure of declension is like that of Nadī.]

      3. NEUTER.

         1. NEUTER STEMS ENDING IN -a.

            • Citta

              	Singular	Plural
              1st	Cittaṁ	Cittā, Cittāni
              Voc.	Citta, Cittā	Cittā, Cittāni
              2nd	Cittaṁ	Cittā, Cittāni

              [The rest are like Buddha.]

            • Mana¹⁷

              	Singular	Plural
              1st	Manaṁ	Manā, Manāni
              Voc.	Mana, Manā	Manā, Manāni
              2nd	Manaṁ	Mane, Manāni
              3rd	Manena, Manasā	Manehi, Manebhi
              4th	Manassa, Manasso	Manānaṁ
              5th	Manasā, Manasmā, Manamhā	Manehi, Manebhi
              6th	Manassa, Manasso	Manānaṁ
              7th	Mane, Manasmiṁ, Manamhi, Manasi	Manesu

            • Guṇavanta

              [According to strict grammar, the stem is Guṇavantu.]

              	Singular	Plural
              1st	Guṇavaṁ	Guṇavantā, Guṇavantāni
              Voc.	Guṇava, Guṇavā, Guṇavaṁ	Guṇavantā, Guṇavantāni
              2nd	Guṇavantaṁ	Guṇavante, Guṇavantāni

              [The rest are like the masculine. Gacchanta is similarly declined as for the masculine declension.]

         2. NEUTER STEMS ENDING IN -i.

            • Aṭṭhi

              	Singular	Plural
              1st	Aṭṭhi	Aṭṭhī, Aṭṭhīni
              Voc.	Aṭṭhi	Aṭṭhī, Aṭṭhīni
              2nd	Aṭṭhiṁ	Aṭṭhī, Aṭṭhīni

              [The rest are like Aggi.]

         3. NEUTER STEMS ENDING IN -ī.

            • Daṇḍī

              	Singular	Plural
              1st	Daṇḍi	Daṇḍī, Daṇḍīni
              Voc.	Daṇḍi	Daṇḍī, Daṇḍīni
              2nd	Daṇḍiṁ	Daṇḍī, Daṇḍīni

              [The rest are declined like the masculine.]

         4. NEUTER STEMS ENDING IN -u.

            • Āyu

              [The procedure of declension is like that of Aṭṭhi above.]

   2. Nouns having two Genders.

      [These nouns are declined in their different genders in the manner illustrated above. The form given in the subjoined list is that of the nominative singular.]

      1. MASCULINE AND FEMININE.

         Mas.	Fem.
         Ghato	Ghatī
         Yaṭṭhi	Yaṭṭhī
         Sindhu	Sindhū
         Khattiyo	Khattiyā
         Gajo	Gajā
         Kato	Katī
         Mutthi	Mutthī
         Renu	Renū
         Samano	Samanī
         Byaggho	Byagghī

      2. MASCULINE AND NEUTER.

         Mas.	Neuter
         Dhammo	Dhammaṁ
         Kammo	Kammaṁ
         Brahmā	Brahmaṁ
         Kusumo	Kusumaṁ
         Saṅgamo	Saṅgamaṁ
         Padumo	Padumaṁ
         Assamo	Assamaṁ
         Vihāro	Vihāraṁ
         Sarīro	Sarīraṁ
         Suvaṇṇo	Suvaṇṇaṁ
         Vaṇṇo	Vaṇṇaṁ
         Kahāpano	Kahāpanaṁ
         Bhavano	Bhavanaṁ
         Bhuvano	Bhuvanaṁ
         Yobbano	Yobbanaṁ
         Bhūsano	Bhūsanaṁ
         Āsano	Āsanaṁ
         Sayano	Sayanaṁ
         Odano	Odanaṁ
         Ākāso	Ākāsaṁ
         Upavāso	Upavāsaṁ
         Māso	Māsaṁ
         Divaso	Divasaṁ
         Raso	Rasaṁ
         Thalo	Thalaṁ
         Phalo	Phalaṁ
         Raṭṭho	Raṭṭhaṁ
         Ambu	Ambuṁ
         Madhu	Madhuṁ

      3. FEMININE AND NEUTER.

         Fem.	Neuter
         Nagarī	Nagaraṁ
         Acci	Acci

   3. Nouns having three Genders. (including Pronouns)

      1. NOUNS

         (declined as above)

         Mas.	Fem.	Neut.
         Taṭo	Taṭī	Taṭaṁ
         Puṭo	Puṭī	Puṭaṁ
         Puro	Purī	Puraṁ
         Patto	Pattā	Pattaṁ
         Maṇḍalo	Maṇḍalī	Maṇḍalaṁ
         Kalaso	Kalasī	Kalasaṁ
         Devadatto	Devadattā	Devadattaṁ

      2. PRONOUNS

         (declined as follows)

         • Sabba¹⁸

           Masculine

           	Singular	Plural
           1st	Sabbo	Sabbe
           Voc.	Sabba	Sabbe
           2nd	Sabbaṁ	Sabbe
           3rd	Sabbena	Sabbehi, Sabbebhi
           4th	Sabbassa	Sabbesaṁ, Sabbesānaṁ
           5th	Sabbasmā, Sabbamhā	Sabbehi, Sabbebhi
           6th	Sabbassa	Sabbesaṁ, Sabbesānaṁ
           7th	Sabbasmiṁ, Sabbamhi	Sabbesu

           Feminine

           	Singular	Plural
           1st	Sabbā	Sabbā,Sabbāyo
           Voc.	Sabbe	Sabbā,Sabbāyo
           2nd	Sabbaṁ	Sabbā,Sabbāyo
           3rd	Sabbāya	Sabbāhi, Sabbābhi
           4th	Sabbāssa, Sabbāya	Sabbāsaṁ, Sabbāsānaṁ
           5th	Sabbāya	Sabbāhi, Sabbābhi
           6th	Sabbāssa, Sabbāya	Sabbāsaṁ, Sabbāsānaṁ
           7th	Sabbāssaṁ, Sabbāyaṁ	Sabbāsu

           Neuter

           	Singular	Plural
           1st	Sabbaṁ	Sabbāni
           Voc.	Sabba, Sabbā	Sabbāni
           2nd	Sabbaṁ	Sabbe, Sabbāni

           [The rest are like the masculine.]

         • Pubba¹⁹

           Masculine

           	Singular	Plural
           1st	Pubbo	Pubbe, Pubbā
           Voc.	Pubba, Pubbā	Pubbe, Pubbā
           2nd	Pubbaṁ	Pubbe
           3rd	Pubbena	Pubbehi, Pubbebhi
           4th	Pubbassa	Pubbesaṁ, Pubbesānaṁ
           5th	Pubbasmā, Pubbamhā, Pubbā	Pubbehi, Pubbebhi
           6th	Pubbassa	Pubbesaṁ, Pubbesānaṁ
           7th	Pubbasmiṁ, Pubbamhi, Pubbe	Pubbesu

           Feminine

           	Singular	Plural
           1st	Pubbā	Pubbā,Pubbāyo
           Voc.	Pubbe	Pubbā,Pubbāyo
           2nd	Pubbaṁ	Pubbā,Pubbāyo
           3rd	Pubbāya	Pubbāhi, Pubbābhi
           4th	Pubbāssa, Pubbāya	Pubbāsaṁ, Pubbāsānaṁ
           5th	Pubbāya	Pubbāhi, Pubbābhi
           6th	Pubbāssa, Pubbāya	Pubbāsaṁ, Pubbāsānaṁ
           7th	Pubbāssaṁ, Pubbāya	Pubbāsu

           Neuter

           	Singular	Plural
           1st	Pubbaṁ	Pubbāni, Pubbā
           Voc.	Pubba	Pubbāni, Pubbā
           2nd	Pubbaṁ	Pubbāni

           [The rest are like the masculine.]

         • Ya

           Masculine

           	Singular	Plural
           1st	Yo	Ye
           2nd	Yaṁ	Ye
           3rd	Yena	Yehi, Yebhi
           4th	Yassa	Yesaṁ, Yesānaṁ
           5th	Yasmā, Yamhā	Yehi, Yebhi
           6th	Yassa	Yesaṁ, Yesānaṁ
           7th	Yasmiṁ, Yamhi	Yesu

           Feminine

           	Singular	Plural
           1st	Yā	Yā,Yāyo
           2nd	Yaṁ	Yā,Yāyo
           3rd	Yāya	Yāhi, Yābhi
           4th	Yāssa, Yāya	Yāsaṁ, Yāsānaṁ
           5th	Yāya	Yāhi, Yābhi
           6th	Yāssa, Yāya	Yāsaṁ, Yāsānaṁ
           7th	Yāssaṁ, Yāyaṁ	Yāsu

           Neuter

           	Singular	Plural
           1st	Yaṁ	Yāni, Ye
           2nd	Yaṁ	Yāni, Ye

           [The rest are like the masculine.]

         • Ta

           Masculine

           	Singular	Plural
           1st	So	Te, Ne
           2nd	Taṁ, Naṁ	Te, Ne
           3rd	Tena, Nena	Tehi, Tebhi, Nehi, Nebhi
           4th	Tassa, Nassa	Tesaṁ, Nesaṁ
           5th	Tasmā, Tamhā, Nasmā, Namhā	Tehi, Tebhi, Nehi, Nebhi
           6th	Tassa, Nassa	Tesaṁ, Nesaṁ
           7th	Tasmiṁ, Tamhi, Nasmiṁ, Namhi	Tesu, Nesu

           Feminine

           	Singular	Plural
           1st	Sā	Tā,Tāyo, Nā,Nāyo
           2nd	Taṁ, Naṁ	Tā,Tāyo, Nā,Nāyo
           3rd	Tāya, Nāya	Tāhi, Tābhi, Nāhi, Tābhi
           4th	Tāssa, Tāya, Tissā, Tissāya	Tāsaṁ, Tāsānaṁ
           5th	Tāya, Nāya	Tāhi, Tābhi, Nāhi, Tābhi
           6th	Tāssa, Tāya, Tissā, Tissāya	Tāsaṁ, Tāsānaṁ
           7th	Tāssaṁ, Tāyaṁ, Tissaṁ	Tāsu, Nāsu

           Neuter

           	Singular	Plural
           1st	Taṁ, Naṁ	Tāni, Te, Nāni, Ne
           2nd	Taṁ, Naṁ	Tāni, Te, Nāni, Ne

           [The rest are like the masculine.]

         • Eta

           Masculine

           	Singular	Plural
           1st	Eso	Ete
           2nd	Etaṁ	Ete
           3rd	Etena	Etehi, Etebhi
           4th	Etassa	Etesaṁ, Etesānaṁ
           5th	Etasmā, Etamhā	Etehi, Etebhi
           6th	Etassa	Etesaṁ, Etesānaṁ
           7th	Etasmiṁ, Etamhi	Etesu

           Feminine

           	Singular	Plural
           1st	Esā	Etā,Etāyo
           2nd	Etaṁ	Etā,Etāyo
           3rd	Etāya	Etāhi, Etābhi
           4th	Etissa, Etāya, Etissāya	Etāsaṁ, Etāsānaṁ
           5th	Etāya	Etāhi, Etābhi
           6th	Etissa, Etāya, Etissāya	Etāsaṁ, Etāsānaṁ
           7th	Etassaṁ, Etāyaṁ, Etissaṁ	Etāsu

           Neuter

           	Singular	Plural
           1st	Etaṁ	Etāni, Ete
           2nd	Etaṁ	Etāni, Ete

           [The rest are like the masculine.]

         • Ima (= Idaṁ)

           Masculine

           	Singular	Plural
           1st	Ayaṁ	Ime
           2nd	Imaṁ	Ime
           3rd	Imīna, Anena	Imehi, Imebhi, Ehi, Ebhi
           4th	Imassa, Assa	Imesaṁ, Imesānaṁ, Esaṁ, Esānaṁ
           5th	Imasmā, Imamhā, Āsma	Imehi, Imebhi**Ehi, Ebhi
           6th	Imassa, Assa	Imesaṁ, Imesānaṁ, Esaṁ, Esānaṁ
           7th	Imasmiṁ, Imamhi, Asmiṁ	Imesu, Esu

           Feminine

           	Singular	Plural
           1st	Ayaṁ	Imā,Imāyo
           2nd	Imaṁ	Imā,Imāyo
           3rd	Imāya	Imāhi, Imābhi
           4th	Imissa, Imāya, Imissāya, Āssa, Āssaya	Imāsaṁ, Imāsānaṁ
           5th	Imāya	Imāhi, Imābhi
           6th	Imissa, Imāya, Imissāya, Āssa, Āssaya	Imāsaṁ, Imāsānaṁ
           7th	Imissaṁ, Imāyaṁ, Imissaṁ, Āssaṁ	Imāsu

           Neuter

           	Singular	Plural
           1st	Imaṁ, Idaṁ	Imāni, Ime
           2nd	Imaṁ, Idaṁ	Imāni, Ime
           3rd	Imīna, Anena	Imehi, Imebhi, Ehi, Ebhi

           [The rest are like the masculine.]

         • Amu

           Masculine

           	Singular	Plural
           1st	Amu, Amuko, Asu, Asuko	Amu, Amuko, Amukā, Asukā
           2nd	Amuṁ, Amukaṁ, Asukaṁ	Amū, Amuyo, Amuke, Asuke
           3rd	Amunā	Amūhi, Amūbhi
           4th	Amussa, Amuno, Adussa	Amūsaṁ, Amūsānaṁ
           5th	Amusmā, Amumhā, Amunā	Amūhi, Amūbhi
           6th	Amussa, Amuno, Adussa	Amūsaṁ, Amūsānaṁ
           7th	Amusmiṁ, Amumhi	Amūsu

           Feminine

           	Singular	Plural
           1st	Amu, Amukā, Asu, Asukā	Amū,Amuyo
           2nd	Amuṁ	Amū,Amuyo
           3rd	Amuya	Amūhi, Amūbhi
           4th	Amussā, Amuyā	Amūsaṁ, Amūsānaṁ
           5th	Amuya	Amūhi, Amūbhi
           6th	Amussā, Amuyā	Amūsaṁ, Amūsānaṁ
           7th	Amussaṁ, Amuyaṁ	Amūsu

           Neuter

           	Singular	Plural
           1st	Aduṁ	Amūni, Amū
           2nd	Aduṁ	Amūni, Amū

           [The rest are like the masculine.]

         • Kiṁ

           Masculine

           	Singular	Plural
           1st	Ko	Ke
           2nd	Kaṁ	Ke
           3rd	Kena	Kehi, Kebhi
           4th	Kassa, Kissa	Kesaṁ, Kesānaṁ
           5th	Kasmā, Kamhā, Kismā	Kehi, Kebhi
           6th	Kassa, Kissa	Kesaṁ, Kesānaṁ
           7th	Kasmiṁ, Kamhi, Kismiṁ, Kimhi	Kesu

           Feminine

           	Singular	Plural
           1st	Kā	Kā,Kāyo
           2nd	Kaṁ	Kā,Kāyo
           3rd	Kāya	Kāhi, Kābhi

           [The rest are like Sabbā.]

           Neuter

           	Singular	Plural
           1st	Kaṁ, Kiṁ	Kāni, Ke
           2nd	Kaṁ, Kiṁ	Kāni, Ke

           [The rest are like the masculine.]

         • Eka

           Masculine

           	Singular	Plural
           1st	Eko	Eke
           2nd	Ekaṁ	Eke
           3rd	Ekena	Ekehi, Ekebhi
           4th	Ekassa	Ekesaṁ, Ekesānaṁ
           5th	Ekasmā, Ekamhā	Ekehi, Ekebhi
           6th	Ekassa	Ekesaṁ, Ekesānaṁ
           7th	Ekasmiṁ, Ekamhi	Ekesu

           Feminine

           	Singular	Plural
           1st	Ekā	Ekā,Ekāyo
           2nd	Ekaṁ	Ekā,Ekāyo
           3rd	Ekāya	Ekāhi, Ekābhi
           4th	Ekissā, Ekāya, Ekassā	Ekāsaṁ, Ekāsānaṁ
           5th	Ekāya	Ekāhi, Ekābhi
           6th	Ekissa, Ekāya, Ekissāya	Ekāsaṁ, Ekāsānaṁ
           7th	Ekassaṁ, Ekāyaṁ, Ekissaṁ	Ekāsu

           Neuter

           	Singular	Plural
           1st	Ekaṁ	Ekāni, Eke
           2nd	Ekaṁ	Ekāni, Eke
           3rd	Ekena	Ekehi, Ekebhi

           [The rest are like the masculine. Eka means saṅkhyā (number), tulya (equal), sahāya (friend) and аñña (other), When it means number it is singular; otherwise it is declined in both the numbers.]

         • Tumha

           	Singular	Plural
           1st	Tvaṁ, Tuvaṁ	Tumhe
           2nd	Taṁ , Tavaṁ, Tvaṁ , Tuvaṁ	Tumhe, Tumhākaṁ
           3rd	Tvayā, Tayā	Tumhehi, Tumhebhi
           4th	Tumhaṁ, Tava, Tuyhaṁ	Tumhe, Tumhākaṁ, Tumhe
           5th	Tvayā, Tayā	Tumhehi, Tumhebhi
           6th	Tumhaṁ, Tava, Tuyhaṁ	Tumhe, Tumhākaṁ, Tumhe
           7th	Tayi, Tvayi	Tumhesu

           [Same in all the genders.]

         • Amha

           	Singular	Plural
           1st	Ahaṁ	Amhe, Mayaṁ
           2nd	Maṁ , Mamaṁ	Amhe, Amhākaṁ
           3rd	Mayā	Amhehi, Amhebhi
           4th	Amhaṁ, Mama, Mayhaṁ, Mamaṁ	Amhe, Amhākaṁ, Asmākaṁ
           5th	Mayā	Amhehi, Amhebhi
           6th	Amhaṁ, Mama, Mayhaṁ, Mamaṁ	Amhe, Amhākaṁ, Asmākaṁ
           7th	Mayi	Amhesu

           [Same in all the genders.]

         • Ubha

           	Plural
           1st	Ubho, Ubhe
           2nd	Ubho, Ubhe
           3rd	Ubh**ohi*, Ubhobhi, Ubhehi, Ubhebhi
           4th	Ubh**innaṁ*
           5th	Ubh**ohi*, Ubhobhi, Ubhehi, Ubhebhi
           6th	Ubh**innaṁ*
           7th	Ubh**osu*, Ubhesu

      3. The Numerals

         • Eka

           [For its declension, see note on Eka.]

         • Dvi

           	Plural
           1st	Duve, Dve
           2nd	Duve, Dve
           3rd	Dvīhi, Dvībhi
           4th	Dvinnaṁ, Duvinnaṁ
           5th	Dvīhi, Dvībhi
           6th	Dvinnaṁ, Duvinnaṁ
           7th	Dvīsu

           [Same in all the genders.]

         • Ti

           	Mas.	Fem.	Neut.
           1st	Tayo	Tisso	Tīni
           2nd	Tayo	Tisso	Tīni
           3rd	Tīhi, Tībhi	Tīhi, Tībhi	Tīhi, Tībhi
           4th	Tiṇṇaṁ, Tiṇṇannaṁ	Tissannaṁ	Tiṇṇaṁ, Tiṇṇannaṁ
           5th	Tīhi, Tībhi	Tīhi, Tībhi	Tīhi, Tībhi
           6th	Tiṇṇaṁ, Tiṇṇannaṁ	Tissannaṁ	Tiṇṇaṁ, Tiṇṇannaṁ
           7th	Tisu Tīsu	Tisu Tīsu	Tisu Tīsu

         • Catu

           	Mas.	Fem.	Neut.
           1st	Cattāro, Caturo	Catasso	Cattāri
           2nd	Cattāro, Caturo	Catasso	Cattāri
           3rd	Catūhi, Catūbhi	Catūhi, Catūbhi	Catūhi, Catūbhi
           4th	Catunnaṁ	Catassannaṁ	Catunnaṁ
           5th	Catūhi, Catūbhi	Catūhi, Catūbhi	Catūhi, Catūbhi
           6th	Catunnaṁ	Catassannaṁ	Catunnaṁ
           7th	Catusu, Catūsu	Catusu, Catūsu	Catusu, Catūsu

         • Pañca

           	Plural
           1st	Pañca
           2nd	Pañca
           3rd	Pañcahi, Pañcabhi
           4th	Pañcannam
           5th	Pañcahi, Pañcabhi
           6th	Pañcannam
           7th	Pañcasu

         [Cha, satta, aṭṭha, nava, dasa, ekādasa, ekārasa, bārasa, dvādasa, terasa, telasa, cuddasa, coddasa, catuddasa, pañcadasa, paṇṇarasa, solasa, sorasa, sattadasa, sattarasa, aṭṭhadasa and aṭṭhārasa are declined like Раñса and are the same in all genders.

         Vīsati, tiṁsati, saṭṭhi, sattati, asīti, navuti, koṭi are, when used alone, feminine stems in the singular number, and they are declined like Ratti. All the case-endings used after the stems cattāḷīsa and paññāsa are elided. The stems sata, sahassa efc. are neuter and singular, when used alone.

         The stem vīsati can be used in the plural number in all instances, when they are differentiated by some other number, e.g.—

         • Dve vīsatiyo Buddhadantā, ‘twice twenty (i.e., 40) teeth of Buddha.’
         • Tisso vīsatiyo dinaghaṭikā, ‘thrice twenty (i.e., 60) hours of a day.’

         Such is also the case with the numerals tiṁsati, saṭṭhi, sattati etc., and sata, sahassa etc.]

   4. Nouns having no Gender (Ālinga).

      They are:

      1. Some ‘suffix-formed’ words. — There are some suffixes which can be used in place of certain case-endings, e.g., -to; -tra, -tha; -va; -hiṁ, -haṁ, -hiñcanaṁ; -ha, -dha; -dhi; -dā, -dācanaṁ; -dāni, -dā; -jja, -jju; -rahi, -dhunā, -dāni. Stems, masculine, feminine ог neuter, when these suffixes are joined, become words (noun or pronoun), because the suffixes themselves are regarded as case-endings. Hence, no more case-endings are required. The words thus formed have no Gender of their own, nor do they admit of declension :—

         	Suffixes	Words (noun or pronoun)
         (i)	-to as ablative	cora + tо = corato
         		pitu + to = pitito
         		mātu + tо = mātito
         		ādi + tо = ādito (both Ablative and Locative)
         		ima + to = ito
         		еtа + to=ato, etto
         		kiṁ + to = kuto
         (ii)	-tra and -tha as locative of place	sabba + tra = sabbattra
         		sabba + tha=sabbattha
         		eta + tra = atra
         		eta + tha = attha, ettha
         		kiṁ + tra = kutra
         		kiṁ + tha = kuttha, kattha
         (iii)	-va as locative of place	kiṁ + va = kva
         (iv)	-hiṁ, -haṁ and -hiñicanaṁ аs locative of place	kiṁ + hiṁ = kuhiṁ
         		kiṁ + haṁ = kuhaṁ
         		kiṁ + hiñcanaṁ = kuhiñcanaṁ
         		ta + hiṁ = tahiṁ
         		ta + haṁ = tahaṁ
         		ya + hiṁ = yahiṁ
         (v)	-ha and -dha as locative of place	ima + ha = iha
         		ima + dha = idha
         (vi)	-dhi as locative of place and manner	sabba + dhi = sabbadhi
         (vii)	-dā and -dācanaṁ as locative of time	kiṁ + dā = kаdā
         		sabba + dā = sabbadā, sadā
         		añña + dā = aññadā
         		eka + dā = ekadā
         		уа + dā = уаdā
         		kiṁ + dācanaṁ = kudācanaṁ
         (viii)	-dāпі, -dāna, as locative of time	ta + dāпі = tadāпі
         		ta + dā = tadā
         (ix)	-jja and -jju as locative of time	ima + jja= ajja
         		samāna + jju= вајјu
         		арага + jju = aparajju
         (x)	-rahi, -dhunā, -dāni as locative of time	ima + rahi = etarahi
         		ima + dhunā = adhunā
         		ima + dāni = idāni

      2. The Prefixes or Prepositions (Upasaggas) — They are so called because they are pre-fixed to words, e.g., pa-haro, pa-harati. They cannot be declined, as all case- endings are elided after them, and they have no Gender or Number. The Prefixes or Upasaggas are twenty: pa, parā, ni, nī, u, du, saṁ, vi, ava, anu, pari, adhi, abhi, pati, su, ā, ati, api, apa, uра.

      3. The Indeclinables (Nipatas). — These are particles and words which do not admit of declension, as all case-endings are dropped after them, and they, too, have no Gender or Number. The Indeclinables or Nipatas are: ca, na, va, vā, mā, hi, dhi, ci, ku, tu, nu, ce, re, he, sve, ve, vo, kho, no, to, yaṁ, naṁ, taṁ, kiṁ;

         Handa, kira, eva, kıva, yāva, tāva, vata, vatha, atha, аṅgа, iṅgha, taggha, āma, nāma, nūna, puna, pana, āһа, saha, musā, sakkā, labbhā, heṭṭhā, ārā, dūra, divā, navā, vinā, nānā, addhā, muddhā, micchā, paccha, āvi, sakkhi, sacci, sacchi, bahi, yadi, iti, kinti, atthi, sotthi, khalu, nanu, kimu, assu, yagghe, sace, have, suve, suvo, are, pure, namo, tiro, adho, atho, aho, raho, hiyyo, bhiyyo, anto, pāto, sudaṁ, kallaṁ, evaṁ, dhuvaṁ, alaṁ, halaṁ, sayaṁ, sāyaṁ, samaṁ, sāṁam, kāmaṁ, paraṁ, oraṁ, ciraṁ, huraṁ, аһаṁ, sahaṁ, uccaṁ, nīcaṁ, sakiṁ, saddhiṁ ;

         Athavā, antarā, ārakā, bāhirā, bahiddhā, yāvatā, tāvatā, samantā, sāmantā, āmantā, sammukhā, carahi, tarahi, sampati, āyati, upari, yāvade, tāvade, tiriyaṁ, sanikaṁ, sasakkaṁ;

         Etarahi, ettāvatā, parammukhā, kittāvatā, aññadatthu, seyyathīdaṁ, appevanūma, bhiyyosomattāya.

         [N.B. — All case-endings are elided also after the word ‘āvuso’, e.g., tvaṁ āvuso, tumhe āvuso.]

         The Indeclinables (Nipātas) have been defined by Grammarians as follows :—

         Sadisā ye ti-liṅgesu sabbāsu ca vibhattisu
         vacanesu ca sabbesu te Nipātā ti kittitā.

         - i.e., “those which are the same in the three genders, in all the case-endings and all the numbers, are called Nipātas (Indeclinables).”

         Thus, the nipāta uccaṁ, for instance, remains unchanged in respect of Gender, whatever the Gender of the noun with which it is used: - uccaṁ rukkho (m.) ; uccaṁ latā (f.) ; uccaṁ gharāni (n.). So also in respect of Case-endings: - uccaṁ rukkho (nom.); uccaṁ rukkhaṁ (acc.); uccaṁ rukkhena (instr.), and so on. And so, too, in respect of Number: -uccaṁ rukkho (sing.); uccaṁ rukkhā (pl.).

         Prefixes and Indeclinables, such as express ‘self,’ ‘action,’ ‘place,’ ‘time,’ ‘direction,’ ‘qualities,’ etc., can be reckoned in the sense of the corresponding case-endings. Thus -

         • Adhi may be used in the sense of the 7th case, e.g., adhitthi, which expresses the sense of the Locative itthiyaṁ.

         • Anto can express the sense of the 7th case, e.g., antonagaraṁ for nagare (Locative).

         • Sayaṁ may be interpreted in the sense of the 3rd and of the 0th case, r.g., sayaṁkataṁ for attanā (3rd) kataṁ; sayaṁpabhā for attano (0th) pabhā; sometimes, in the sense of the 1st case, e.g., sayaṁbhū for sayaṁ (1st) bhavati.

         • Namo may be regarded in the sense of the 1st and of the 2nd case, c.g., Namo tyathu, where namo is in the Nominative ; namo karohi, where namo is in the Accusative.

         • Divā can fit itself to the sense of the 1st or the 2nd or the 7th case, e.g., divā hoti, where divā is in the Nominative ; divākaro, where divā expresses the sense of the Accusative; divā tapati ādicco, where divā conveys the sense of the Locative.

         • Heṭṭhā can convey the sense of the Locative and can, therefore, be said to answer to the 7th case, e.g., heṭṭhā gopphakapariyantaṁ, where heṭṭhā means ‘downwards’ and thus points to direction, which must be expressed by the 7th case-ending.

         • Uccaṁ is good for all the cases. See above (p. 64).

         • He, in the sense of the Vocative, relates to the first case.

         The remaining Prefixes (pa-saddas) and Indeclinables (ca-saddas) are to be reckoned in the sense of the 1st case-ending.

         Prefixes are always attached to other words, but some of the Indeclinables are used separately. e.g., -

         • Prefix: pahāro, paharati;
         • Indeclinables: so ca; sā ca; bhāsati vā karoti vā.

VII. SAMASA (Compounds)

1. Nāmānam Samāso yutt’athho.

Samāsa (Compound) is the aggregation of the meanings of words used to denote names:

• Rañño putto = Rāja-putto.
• Āgantukassa bhattaṁ = Āgantuka-bhattam.
• Samaṇo ca brāhmaṇo ca = Samaṇa-brāhmaṇā.

2. Tesaṁ vibhattiyo lopā ca — Pakati c’assa sar’antassa.

And the case-endings of those words which are united in a compound are (generally) elided.

And the case-endings having elided, the words ending in vowels assume their basic forms (and then the compound assumes gender, number and case):

• Cakkhuṁ ca sotaṁ ca = Cakkhu-sotaṁ.
• Cakkhuna ca sotena ca = Cakkhu-sotena.
• Cakkhūhi ca sotehi ca = Cakkhu-sotehi.
• Rañño putto = Rāja-putto.
• Rañño puriso = Rāja-puriso.

But, the case-ending is retained in such instances as Pabhaṃ karoti = Pabhaṃ-karo.

3. Dvipade tulyādhikaraṇe Kammadhārayo.

When two words (an adjective and a noun) possessing similar case-endings are combined, the combination is called Kammadhāraya or Descriptive Compound:

• Mahanto oa so vīro cā ti = Mahāvīro.
• Khattiyā ca sā kaññā cā ti=Khattiya-kaññā.

[In a Kammadhāraya compound, mahanta is generally changed to mahā and ku occasionally to kā or kad (according to Kaccāyana, 2. 7. 15); e.g., mahā-vīro, kā-puriso, kadanno; but, ku-dārā, ku-puttā, ku-gohā, ku-dāsā, kuvatthā. If both the words are feminine, the first member of the compound assumes the masculine form (according to Kaccāyana, 2. 7. 17); e. g., khattiya-kaññā, mahā-saddhā. Otherwise, there is no change ; as, kumārī-ratanaṁ (where ratanaṁ being neuter, the first member kumārī, which is used as an adjective, retains its feminine form).]

4. Saṅkhyāpubbo Digu — Diguss’ekattaṁ.

If the first member of a Descriptive Compound is a numeral, the combination is called Digu or Numeral Compound, which becomes singular and neuter :

• Tayo lokā samāhaṭā = Tilokaṁ. So also, Catuddisaṁ, Pañcindriyaṁ.

5. U’bhe Tappurisā - Amādayo parapadehi - Attaṁ Nassa Tappurise — Sare An.

Numeral Compounds (Digu) and Descriptive Compounds (Kammadhāraya) are both called Tappurisa or Determinative Compounds.

When the first member possesses one or other of the case-endings aṁ, nā, etc. (i.e., the second, the third and so on), excepting the nominative and the vocative, and determines the meaning of the second member, their combination is called Tappurisa or Determinative.

In combination the case-ending of the first member is generally dropped. There are six kinds of Tappurisa Compound:

1. Bhūmiṁ gato = Bhūmi-gato (2nd Tappurisa).
   Sabbarattiṁ sobhano = Sabbaratti-sobhano (Do.).
2. Issarena kataṁ = Issara-kataṁ (3rd Tappurisa).
   Sallena viddhaṁ = Salla-viddhaṁ (Do.).
3. Kaṭhinassa dussaṁ = Kaṭhina-dussaṁ (4th Tappurisa).
   Āgantukassa bhattaṁ = Āgantuka-bhattaṁ (4th Tappurisa).
4. Methunasmā apeto = Methunāpeto (5th Tappurisa).
   Rājato bhayaṁ = Rāja-bhayaṁ (6th Tappurisa).
   Corā bhayaṁ = Cora-bhayaṁ (Do.).
5. Rañño putto = Rāja-putto (6th Tappurisa).
   Dhaññanaṃ rāsi = Dhañña-rāsi (Do.).
6. Rūpe saññā = Rūpa-saññā (7th Tappurisa).
   Saṁsāre dukkhaṁ = Saṁsāra-dukkhaṁ (Do.).

If “na” is the first member in a Determinative Compound, it is changed into “a”:

• Na suro = a-suro; na Brāhmaṇo = a-Brāhmaṇo; na vasalī = a-vasalī; na bhikkhu = a-bhikkhu; na pañca-vasso = a-pañcavasso; na punageyyā = a-punageyyā. [A Kammadhāraya combination, having a nipāta as its first member, is called “Nañ Tatpuruṣa” in Sanskrit Grammar.]

But, if a vowel follows, the “na” becomes “an”:

• Na asso = an-asso.

6. Aññapad’ atthesu Bahubbīhi.

When words signifying names of objects are combined together to signify the name of a different object, the Compound is called Bahubbīhi or Attributive :

• Āgatā samaṇā yaṁ saṅghārāmaṁ so - Agatasamaṇo saṅghāramo.
• Jitani indriyäni yena samanens so-Jilindriyo
• Dinno sunito yasa rañão 0- Dinna sunto rajiã.
• Niggatã janã yasmã gãmã so-Niggata-jano gamo.
• Chinnà hatthù yassa purisassa so—Chinna-hattho puriso.
• Sampannäni sassãni yasmim janapade so- Sampanna-sasso janapado.
• Nigrodbassa parimandalo= Nigrodha-parimandalo (6th Tappurisa); Nigrodha-parimandalo iva parimandalo yassa räjakumãrasse s o - Nigrodha-parimangalo räjakumãro (Bahubbihi).

Attributive Compounds are of two kinds:

1. Tulyādhikaraña.-When the words which are combined together are of the same gender, number and case, the samāsa is called Tulyādhikaraṇa Bahubbīhi:

Agatā samanā yam sānghārāman̉ so-Āgatasamano sānghārāmo (where āgatā and saman $\bar{a}$ are both masculine, plural and nominative). 2. Bhinnādhikaraña-When the words which are combined together are different in gender, number and case, the samāsa is called Bhinnādhikaraṇa Bahubbīhi:

Pupphehi bhavo yassa so-Puppha-bhavo (where pupphehi is neuter, plural and ablative, while bhavo is masculine, singular and nominative).

7. Nāmānan samuccayo Dvando.

When several words (denoting names) in the same case are joined together, the Compound is called Dyanda or Aggregative :

Candimã ca suriyo ca-Candima-suriyã. $\left.\begin{array}{l}\text { Narã ca nãriyo ca } \ \text { Naro ca nãrĩ ca }\end{array}\right}$ -Nara-nãriyo. Akkharam் ca padam் ca Akkharãni ca padãni ca $}$ —Akkhara-padãni. Similarly, Samana-brãhmaṇã, Sãriputta-Moggallãnã, Brãhmaṇa-gahapatikã, Yama-Varuṇã, Kuvera-Vãsavã and so on.

8. Tathã Dvande pãni-turiya-yogga-senangakhuddajantuka-vividha-viruddha-visabhãg’at-thãdĩnam ca.

(As the Diyu Compound,) even so the Dvanda Compound, consisting of words of the following among other descriptions, is put in the singular number and neuter gender: (1) signifying limbs of living beings: -

Cakkhum ca sotarn ca-Cakkhu-sotarn. Similarly, Mukha-nāsikarn, Chavi-marnsalohitarn; (2) signifying branches or instruments of music:- Gitan ca vāditarh-Gīta-vāditarh; Sankho ca panavo ca-Sankha-panavarn. Similarly, Daddari-dendimarn; (8) signifying objects belonging to a yoke:-

Yugarn ca nangalarn ca-Yuga-nangalarn. Similarly, Phāla-pācanarn; (4) signifying objects relating to, or component parts of, an army:- Asinī ca cammam̉ ca-Asi-cammam̉. Similarly, Dhanu-kalāpañ, Hattb’-assam̉, Ratha-pattikari; (б) signifying little creatures (worms, insects etc.) :- Daniso ca masako ca-Darisa-masakari. Similarly, Kuntha-kipilakari, Kita-sirimsapari; (6) signifying objects which indicate various degrees of difference:- Ahi ca nakulo ca-Ahi-nakulari. Similarly, Bilāra-mūsikari, Kākolūkarí ; (7) signifying contrary qualities:-

Nāman̉ ca Rūpañ ca-Nāma-Rūpañ. Similarly, Sila-paūñari, Samatha-vipassanari, Vijjā-caranam.

9. Vibhāsā rukkha-tina-pasu-dhana-dhañ̄najanapadādīnam ca.

A Dvanda compound, consisting of words of the following among other descriptions, is also put in the singular number and neuter gender, optionally :-

1. denoting trees: Dhava-khādirarh, Dhavakhādirā ; Assattha-kapittharh, Assatthakapitthā ;
2. denoting grass: Munja-babbajarh, Munja. babbajā ; Usīra-bīraṇarh, Usīra-bīraṇā ;
3. denoting animals: Aj’elakari, Aj’elakā ;
4. signifying valuable things: Hirañña-sú. vapṇarh, Hirañña-suvampā;
5. denoting grains: Sāli-yavari, Sāli-yavā ;
6. denoting inhabitants of a country: KāsiKosalarh, Kāsi-kosalā.

10. Upasagga-Nipāta-pubbako Abyayībhāvo.

The combination of words with upasagga or nipāta in the following among other senses is called Abyayībhāya or Indeclinable Compound. The compound is put in the neuter gender [vide Kaccāyana, 2.7.5] and the final vowel is made short [vide Kaccāyana, 2.7.27]:

Cittam adhikicca $=$ Adhicittañ.

Nagarassa samīpe $=$ Upanagaram̀n. Darathassa abhāvo $=$ Niddaratharh. Masakassa abhāvo $=$ Nimmasakarh. Makkhikānam abhāvo $=$ Nimmalkhikarh. Vuḍḍhānam paṭipāṭiyā=Yathāvuḍ̣̣ham. Sattim̀ anatikkamma $=$ Yathāsatti. Ye ye vuḍ̣̣hā=Yathāvuḍ̣̣ham. Jīvassa yattako paricohedo $=$ Yāvajīvarh. A pabbatā (khettam̀ $)=$ Apabbatam̀. A jalantā (sitarī) = Ajalantam̀. Pabbatassa tiro $=$ Tiropabbatam Sotassa pați $=$ Pațisctarh. Pāsādassa anto $=$ Antopāsādam̀.

VIIIA KĀRAKA (Complementives²⁰)

1. Karoti kiriyam nipphādetīti Kārakam.

Kāraka or the Complementive²⁰ is so called because it completes an action (see p. 33).

There are six Kārakas: Kamma, Kattu, Karana, Sampadāna, Apādāna, and Okāsa or Adhikarana. Sāmī or the Genitive and Alapana or the Vocative are not regarded as Kāraka, because neither of them satisfies the required condition.

2. Yami karoti tam Kammam.

That which one does (sees or hears), is called the Object : o. g., Ratham karoti, [See examples under Dutiyā, p. 34.]

3. Yo karoti sa Kattā.

One who does an action is called the Agent : o. g., Ahina daṭtho naro, Garuḷna hato nāgo, Buddheena jito Mâro; Upaguttena bandho Mâro; where the italicized words are the Agents, because each of them performs an action. [See example iii, under Pathamā, p. 84.]

4. Yena va kayirate tam Karapam.

That by means of which an act of doing (seeing or hearing) is accomplished is called the Instrument : c. g., Dattena vihin lunāti; vāsiyā rukkhanh tacchati; pharasunā rukkhan chindati; kuddālena rukkham khanati; hatthena kammam karoti; caklkhunā rūpam passati; sotena saddarh suṇāti. [See example ii, under Tatiyā, p. 84.]

5. Yassa dātukāmo rocate vā dhārayate vā tarh Sampadānam.

One to whom something is desired to be given, or one who entertains a liking for something, or one from whom something is taken as a debt is called the Dative : c. g., Samanassa cīvaram dadāti; samanassa rocate saccam; Devadattassa suvapnachattam dhārayate Yaññadatto; suvapnam me dhārayate. [See example $i$, under Catutthī, p. 84.] [The Dative (Sampadāna) is also distinguished in the following ways :- (i) in connection with the following roots the object assumes the sense of the Dative: (a) silāgha (to flatter or boast of), e.g., Buddhassa silāghate ; (b) hanu (to hide from), e.g., hanute mayham eva; (c) upa + th $\bar{a}$ (to worship or wait on), e.g., upatiṭtheyya Sakyaputtānam vaḍ̣haki ; (d) sapa (to blame or curse), e.g., mayham sapate; (e) dhāra (to owe to any person), e.g., suvapnam to dhārayate ; (f) piha (to long for), e.g., Buddhassa aññatitthiṣa pihayanti, samiddhānam pihayanti dalidda ; (g) kudha (to be angry with), e.g., kodhayati Devadattassa, tassa kujjha mahāvīa; (h) duha (to meditate mischief), e.g., duhayati disānam̉ megho ; (i) issa (to envy), e.g., titthiya samanānam issayanti; (j) usuyya (to grumble at), e.g., titthiyā samanānam usuyyanti, lābhagiddhena dujjanā guṇavantānam̉ usuyyanti ; (ii) in connection with the roots rädha and $i k k h a$ when used in answer to a query, the object can be both Dative or Accusative, e.g., ārādho me rañño (also, räjānam) ; āyasmato Upālitherassa (also, āyasmantam Upālitheram) upasampadāpekkho Upatisso ; (iii) in connection with the root suṇa (with the prefix pati or $\bar{a}$ ) and the root gina (with the prefix anu or pati), that which was previously in the Nominative becomes Dative, e.g., Bhagavā (Nominative) bhikkhū etad avoca, Bhagavato (Dative) paccassosum̉ te bhikkhū ; Bhikkhu (Nominative) janam dhamman̉ sāveti, tassa bhikkhuno (Dative) jano anugināti; (iv) in connection with words signifying announcement (“Rocan’attha”), e.g., ārocayāmi vo bhikkhave, āmantayāmi vo bhikkhave ; (v) in denoting aim or purpose “Tadattha” e.g., ūnassa paripuriyā, Buddhassa atthāya ; (vi) in signifying the meaning of the infinitive suffix tum (“Tumattha”), e.g., lokānukampāya, phāsuvihārāya ; (vii) in signifying the sense of alam (‘Alamattha”), e.g., alami $m c$ Buddho, alami $m e$ rajam, alami bhikkhu pattassa, alami mallo mallassa (where alami means ‘fit for’); alami $m e$ rūpam karanīyam, alami $m e$ hiramnasuvampethi (where alami means ‘enough’, ‘unnecessary’); (viii) if the object of the root mañña be an inanimate thing and if it denotes disrespect, it assumes the sense of the Dative (“Mañn’and $d a r^{\prime} a p p \bar{a} n i n i^{\prime ”}$ ), e.g., katṭhassa tuvarn mañe, kalingarassa tuvarn mañe ; but, suvampan tam mañe, gadrabham tam mañe ; (ix) the object of verbs denoting ‘going’ assumes the sense of the Dative (“Gatyatthakammani”), e.g., gāmassa pādena gato, appo saggāya gacchati, mūlāya paṭikasseyya Sangho ; (x) in denoting good wish (“Āsims’attha”), e.g., bhaddarī bhavato hotu, kusalari bhavato hotu ; (xi) in connection with the word sammuti, ‘consent’ (“Sammutippayoge”), e.g., sādhu sammuti $m e$ tassa Bhagavato dassanāya ; (xii) in connection with the word bhiyya ‘more’, ‘abundant’ (“Bhiyyappayoge”), e.g., bhiyyosomattāya ; (xiii) in the sense of the Seventh case (“Sattamyattha”), e.g., tuyham (=tava santike) āvikaromi, tassa me Sakko pāturahosi.

The Dative is used not merely in connection with a particular word of a particular signification, but in connection with all words of that signification, e.g., upamari te karissāmi, dhammanī vo bhikkhave desissāmi, desetu bhante Bhagavā dhamman̄ bhikkhūnan̉, tassa phāsu, tassa pahipeyya, amhākain man̉inā attho, kimattho me Buddhena, seyyo me attho, etc.

Sometimes, the endings of the Second, Third and Sixth cases are used.]

6. Yasmādapeti bhayamādatte vā tad Apādānan̉.

That from which a person or thing goes away or fear arises or something is received is called the Ablative : e. g., Gāmā apenti munayo; nagarā niggato rājā; pāpā cittañ nivārayc; corā bhayañ jāyate; ācariy’upajjhāyehi sikkham் ganhāti sisso. [See example $i$ under Pañcamī, p. 85.] [The Ablative (Apādāna) is also distinguished in the following ways: (i) in connection with roots used with particular prefixes, e.g., $p a-n+\sqrt{ } j i$ (to subdue): Buddhasmā parājenti aññatitthiyā (where “Buddha,” because he cannot be subdued, and not merely because he is the subduer, is put in the Ablative) ; $p a+\sqrt{ } b h \bar{u}$ (to spring, proceed, arise): Himavantā pabhavanti pañca mahānadiyo (here, “Himavanta,” from which the five rivers proceed, is put in the Ablative) ; (ii) in connection with particular nāma (noun or word), e.g., urasm $\bar{a}$ jāto putto, bhūmito niggato raso, ubhato sujāto putto, tato pabhuti, nàñ̃̃añ dukkhā, bhinno Devadattā ; (iii) in connection with upasaggas (prepositions), e.g., apa (‘away’) sālāya āyanti vānijā, ā (‘up to,’ ‘down to’) Brahmalokā saddo abbhuggacchati, upari pabbatā devo vassati, uppalain assa padumasmā pati (‘for,’ ‘instead of ’) dadāti ; Buddhasmā pati (‘like unto ’) Sāriputto; (iv) in connection with words denoting objects lying between two Kārakas, e.g., kosā vijjhati kunjaram (where the distance of a kosa lies between two kārakas, the agent and the object, i.e., elephant) ; similarly, -māsasm $\bar{a}$ bhuñjati bhojanam, pakkhasmā vijjhati migam ; (v) in connection with nipātas (indeclinables), when the endings of the Fifth case are used as well as those of the Second and Third cases, e.g., rahita (‘bereft of,’ ‘without’) mātujā (5th case), rahitā mātujam (2nd case), rahitā mātujena (3rd case) ; similarly,-rite (‘without’) saddhammā, saddhammam, saddhammena; so also with vinā (‘without’), nānā (‘various’), puthu (‘separate,’ ‘different’) ; (vi) in connection with verbs denoting protection, where the object desired to be protected from any person or thing acquires the Ablative sense, e.g., uechuto sigāle rakkhati, yava patisedhenti gāvo; sometimes the endings of the Seventh case are used instead of those of the Fifth: kāke rakkhanti taṇ̣ulā; (vii) in connection with that from which disappearance is desired, e.g., upajjhāya antaradhāyati sisso; mātarā ca pitarā ca (5th case) antaradhāyati putto; sometimes the endings of the Seventh case are used: Jetavane (7th case) antaradhāyati Bhagavā ; (viii) in connection with words (a) denoting distance (dūra), e.g., kivadūro ito Nalakāragāmo; sometimes the endings of the Second and Third cases are used: dūraio (also, dūram and dūrena) āgamma, ārakā te imasmā dhammavinayā (also, imam dhammavinayam, anena dhammavinayena) ; (b) denoting vicinity (antika), e.g., antikam gāmā, āsannam gāmā, samīpam gāmā; the endings of the Second and Third cases may also be used: antikam் gāmañ or gāmena, etc. ; (c) denoting space or time (addha-käla), e.g., ito Mathurāya catūsu yojanesu Sañkassa-nagarari atthi (Space), ito ekanavuti-kappa-matthake (Time) ; (d) left alone by the elision of verbal forms in -tvā (tvā-lopa), e.g., pāsăda sanikameyya (which originally stood as: pāsădam abhirūhitvā sañkameyya), āsanā vutṭhaheyya (which was: āsane nisīditvā vutṭhaheyya), pāsăda passati (which was: pāsădam abhirūhitvā passati); the Ablative here represents Accusative (Kamma) and Locative (Adhikarana) constructions; (e) denoting direction (disā-yoga), e.g., Avicito upari ; puratthimato, dakkhipato, pacchimato, uttarato ; yato assosum Bhagavato kittisaddam ; uddham̉ pādatalā, adho kesamatthaka ; (f) denoting comparison (vibhatta), e.g., yato panitataro, yato visitthataro; the endings of the Sixth case are sometimes used: channavutīnam pāsaṇ̣̄̄nam dhammanam pavarami idarī Sugatavinayan; (g) denoting cessation (ārappayoga), e.g., gāmadhammā arati virati pativirati, pānātipātā veramanī ; (h) denoting purification (sudāh’attha), e.g., lobhanīyehi dhammehi suddho, mātito ca pitito ca suddho asamsattho anupakuttho agarahito ; (i) denoting liberation (pamocan’attha), e.g., parimutto dukkhasmā, mutto ‘smi Māra. bandhana $\bar{a}$; (j) denoting reason or cause (hetv-attha), e.g., kasmä hetunā, kasmā tumhe dabarā na miyyatha, kasmä idh’eva maraṇaṁ bhavissati; sometimes the endings of the Second, Third and Fourth cases are used: kiṁ kāraṇaṁ (2nd), Kena kāraṇena (3rd), kissa (4th) ; (k) denoting separation (vivitt’attha), e.g., vivitto pāpakā dhammā, vivicc’ eva kāmehi akusalehi dhammehi ; (l) denoting measure (pamān’attha), e.g., dighaso (i.e., dighappamānena) nava vidatthiyo ; ( $m$ ) used with pubba (‘before’) (pubba-yoga), e.g., pubb’eva me bhikkhave sambodhā ; ( $n$ ) denoting the act of binding or tying (bandhan’ attha), e.g., satasmā bandho naro (also, sateña, with the ending of the Third case); (o) denoting attribute or quality (guna-vacana), e.g., paññāya sugatirn yanti, issariyā (i.e., issariyaguṇa-hetuto) rājā janarh rakkhati ; (p) left alone by the elision of verbal forms in -tvā, and in answer to a query (pañhe tvālope), e.g., Abhidhammā (originally, Abhidhammam் sutvā, or Abhidhamme thatvā) pucchanti; the Ablative here stands for the Accusative (Kamma) and Locative (Adhikaraṇa) constructions. Instead of the Fifth case-ending, those of the Second and the Third are also used: Abhidhammam, Abhidhammena pucchanti ; similarly, - Vinayā, Vinayari, Vinayena, etc. ; (q) denoting littleness (thok’ attha), e.g., thok $\bar{a}$ muccati, appamattakā muccati, kicchā muccati; the endings of the Second and Third cases are also used: thokam, thokena, etc. ; (r) used in a non-subjective sense (a-kattari), e.g., katattā upacitattā ussannattā vipulattā uppannam̀ cakkhuviññānaṁ.]

7. Yo ‘dhāro tam̉ Okāsam̉.

The place of an action is called the Okāsa or the Locative.

• [See examples under under Sattamī, pp. 35-36.]

VIIIB VIBHATTI-BHEDA (Cases and Case-endings)

[The Vibhatti or the Case must not be confused with the Kāraka. A Kāraka is one of the many causes that accounts for the use of a Vibhatti, and the latter can bring home to us the sense of the Kāraka that may have caused it. For instance, the Paṭhamā-vibhatti (see p. 34) can be accounted for not only by means of the Kattu-kāraka but also by Liṅgattha and Ālapana (see Kaccāyana) and it can help us to determine the sense of the Kattu-kāraka. A loose enumeration of the Vibhattis are given at p. 31, sec. 5, where they appear as eight; but strictly speaking, they are seven in number, excluding the Ālapana, which in English grammar is distinguished as the Case of Address. Only a rough idea of the use of the seven Vibhattis is given at pages 34-36; a detailed treatment of them will be found below.]

Paṭhamā (The First Case)

1. Ling’atthe Paṭhamā.

The endings of the First Case are used, when only the sense of the crude form (i.e., stem or nominal base) is spoken of :

• Puriso, purisā ; eko, dve ; aham, etc.

• The agent when in the Active Voice (Kartṛ-vācya) and the object when in the Passive (Karma-vācya) require the ending of the First Case, which is also used if a word is governed by some Indeclinables, e.g.,-

• Sudo odanam pacati (Active), Sūdena odano paccate (Passive) ; similarly, - Buddho dhammaṁ desesi, Buddhena dhammo desito.

• Nāgaseno nāma thero, Sīhaseno nāma putto (where “nāma,” an Indeclinable, governs the Proper names).

2. Ālapane ca.

The endings of the First Case are also used to express the sense of addressing, coupled with the sense of the crude form:

• Bho purisa, bhavanto purisā ; bho rāja, bhavanto rājāno; he sakhha, he sakhino. [In the Bālāvatāra these formations are allowed by the Sūtra “Liṅgatthe Paṭhamā,” but Rule 2 occurs separately in Kaccāyana.

Dutiyā (the Second Case)

1. Kammatthe Dutiyā.

The endings of the Second Case are used in denoting the object (in the Kartṛ-vācya), i.e., the Accusative :

• Buddhaṁ vande, ūnapattaṁ bhuñjati, kaṇṭakaṁ maddati, visaṁ gilati, rathaṁ karoti, dhammaṁ supāti, vācaṁ bhāsati, taṇḍulaṁ pacati, coraṁ ghāteṭi, gavaṁ hanati.

2. Kāladdhānamaccantasamṁyoge.

The endings of the Second Case are added to words denoting time or space, which have immediate proximity (to any object, attribute or action):

• Māsaṁ maṁsodano (where māsa denotes time and maṁsodano object-i.e., a ‘maṁsodano’ which can be eaten for a whole month. Here we have proximity of time with an object).
• Saradaṁ ramaṇīyā nadī (where ‘ramaṇīyatā’ is an attribute of ‘nadi,’ which lasts throughout the season ‘Sarada.’ Here we have proximity of time with an attribute).
• Māsaṁ sajjhāyati (where the action of ‘sajjhāyana’ continues throughout a ‘māsa.’ Here we have proximity of time with an action).
• Yojanaṁ vanarāji (proximity of space, yojana, with an object, vanarāji).
• Yojanam̉ dīgho pabbato (proximity of space with an attribute, dīgha).
• Kosaṁ sajjhāyati (proximity of space with an action, sajjhāyati).

3. Kammappavacanīya-yutte.

The endings of the Second Case are added to words used in connection with terms (certain prepositions, particles or adverbs) employed to define an action (Kammappavacanīya).

• Such terms are: anu, pati, pari and abhi.

• Anu expresses the senses of (1) aiming at, (2) pervasion, (3) exception, (4) portion, (5) homogeneity, and (6) inferiority: e.g.,

  1. Rukkhaṁ anu vijjotate cando (where the idea is that the moon is shining with the tree as its aim ; the act of ‘aiming at’ is expressed by the Kammappavacanīya ‘anu’ ; hence, rukkhaṁ, which it governs, takes the ending of the Second Case).
  2. Rukkhaṁ rukkhaṁ anu vijjotate cando (where ‘anu’ expresses ‘pervasion’; hence the repetition rukkhaṁ rukkhaṁ and the ending of the Second Case).
  3. Sädhu Devadatto mātaraṁ anu (where the meaning is that Devadatta is not by nature good, but he is good towards his mother; hence, the Second Case-ending in mātaraṁ, which is governed by ‘anu,’ denoting ‘exception’).
  4. Yad ettha maṁ anu siyā taṁ diyatu (which means: Give me that which is my portion; thus ‘anu’ has the force of ‘share or portion,’ and accordingly maṁ has the Second Case-ending).
  5. Nadiṁ anvavasitā Bārāṇasī (where ‘Bārāṇasī’ together with ‘nadi’ makes one complete whole; therefore, ‘anu’ in anvavasita (anu + ava + sitā, Sk. sritā) denoting ‘homogeneity,’ nadiṁ has the Second Case-ending).
  6. Anu Sāriputtaṁ paññavā bhikkhu (which means that the bhikkhu is wise, but that he is inferior to Sāriputta in wisdom; hence, ‘anu’ having the force of ‘inferiority,’ Sāriputtaṁ has the Second Case-ending).

• Pati and Pari have only the first four significations of Anu in the above illustrations and they can be used in its stead.

• Abhi has only the first three significations of Anu mentioned above and it can be used in its place.

4. Gati-buddhi-bhuja-paṭha-hara-kara-sayādīnaṁ kārite vā.

In the sense of causation (‘kārite’), the endings of the Second Case are optionally used in connection with the roots denoting gati (motion) or buddhi (knowing) and with the roots bhuja, patha, hara, kara, saya, etc. :

• Sāmī dāsam̉ gāmam̉ gamayati (also, dāsena), garu sissaṁ dhammaṁ bodhayati (also, sissena), upāsako bhikkhuṁ bhattaṁ bhojayati (also, bhikkhunā) ; ācariyo antevāsikaṁ Pāliṁ pāṭhayati (also, antevāsikena) ; hatthāroho hatthiṁ sāyayati (also, hatthinā).

5. Kvaci Dutiyā Chaṭṭhīnamatthe.

The endings of the Second Case are sometimes used in denoting the sense of those of the Sixth :

• Taṁ kho pana Bhagavantaṁ kalyāṇa-kittisaddo abbhuggato (where taṁ Bhagavantaṁ means tassa Bhagavato).

• So also in connection with the words antarā, anto, tiro, abhito, parito, patibhā etc.; e.g., antarā̄ ca Nālandaṁ antarā ca Rājagahaṁ ; anto ratthaṁ ; tiro rathhaṁ ; abhito gāmaṁ ; parito gāmaṁ ; upamā mam̀ paṭibhāti.

6. Tatiyā-Sattamīnañ ca.

The endings of the Second Case are also sometimes used in denoting the sense of those of the Third and Seventh Cases:

• Maṁ (i.e., mayā saha) nālapissati ; pubbaṇhasamayaṁ (i.e., samaye) nivāsetvā.

• The endings of the Second Case are also sometimes used in the sense of those of the Seventh Case in connection with the following: upa + √vasa, anu + √vasa, adhi + √vasa, ā + √vasa ; adhi + √si ; adhi + √ṭhā ; adhi + √āsa ; abhi + ni + √visa ; e.g., gāmaṁ upavasati (i.e., gāme vasati) ; similarly, - gāmaṁ anuvasati, adhivasati, āvasati, adhisete, adhitiṭṭhati, ajjhāsayati, abhinivisati (i.e., gäme pavisati).

• Similarly, in connection with √pā (to drink) and √car (to go about) ; e.g., nadiṁ pivati (i.e., nadiyaṁ panīyaṁ pivati); gāmaṁ carati (i.e., gäme carati).

• Also, in the sense of the endings of the Fourth Case ; e.g., paccārocemi taṁ (for te).

• And in the sense of the endings of the Fifth Case ; e.g., pubbena gāmaṁ (for gāmasmā).

• Also, adverbially ; e.g., sukhaṁ seti.

Tatiyā (the Third Case)

1. Karaṇe Tatiyā.

The endings of the Third Case are used in denoting instrumentality :

• Dattena vīhīṁ lunāti (where an external act is being performed by means of a ‘datta’ - bāhira karaṇa); nettena candaṁ ikkhate (where the action is being done inwardly by means of the eye - ajjhattika karaṇa).

2. Sahādi-yoge ca.

The endings of the Third Case are also used in connection with the words saha, alaṁ, kiṁ, etc., or in denoting the meanings thereof :

• Puttena saha vutti ; puttena saha thūlo ; puttena saha dhanaṁ; alaṁ te idha-vāsena; kiṁ te jaṭāhi. The endings of the Third Case would be used even without saha, only if the sense of saha be there: nisīdi Bhagavā saddhiṁ bhikkhu-saṅghena; sahassena samaṁ mitā ; piyehi manāpehi nānā-bhāvo ; piyehi manāpehi vinā-bhāvo.

3. Hetvatthe ca.

In denoting cause and also in connection with the word ‘hetu’, the endings of the Third Case are used:

• Annena vasati (because anna here is the ‘cause’); kena hetuna (because used with the word ‘hetu’). Similarly, dhammena vasati; vijjāya vasati ; na jaccā vasalo hoti ; dānena bhogavā hoti; ken’atthena so āgato.

4. Sattamyatthe ca.

The endings of the Third Case are used in the sense of the Seventh Case too :

• Pubbena gāmaṁ (=gāmasmā pubbasmiṁ); tena kālena (=tasmiṁ kāle). Similarly, tena kho samayena.

5. Yen’aṅgavikāro.

The endings of the Third Case are added to the word which denotes that diseased member of the body whereby the whole appearance is affected :

• Akkhinā kāṇo ; sotena badhiro ; hatthena kuṇī ; pādena khañjo ; piṭṭhiyā khujjo.

6. Visesane ca.

The endings of the Third Case are also used in denoting a distinguishing attribute :

• Gottena Gotamo ; tapasa uttamo.

7. Kattari ca.

The endings of the Third Case are used in denoting the agent (in the Kamma- and Bhāvavācyas) :

• Sūdena odano paccate [see p. 94] ; pumunā puññaṁ kataṁ ; sūdajeṭṭhena sūdena odano pācāpiyate (here both the agents, the employer and the employed, are in the Third case).

Catutthī (the Fourth Case)

1. Sampadāne Catutthī.

The endings of the Fourth Case are added to a word that denotes the recipient (i.e., the Dative) :

• Samaṇassa cīvaraṁ dadāti (°ssa, because used with √dā) ; samarassa rocate saccaṁ (because used with √ruc) ; Yaññadattassa chattaṁ dhārayate (because used with √dhāri). [For the different conditions of Sampadāna, see pp. 85-88.]

2. Namo-yogādisvapi ca.

The endings of the Fourth Case are also used in connection with namo and similar words (i.e., forms of reverential address):

• Namo te, namo karohi nāgassa; sotthi pajānaṁ ; sotthi te bhagini, sotthi gabbhassa; svāgataṁ te. With kiṁ also the Fourth Case is used: kiṁ vippaṭisārāya.

Pañcamī (the Fifth Case)

1. Apādāne Pañcamī.

The endings of the Fifth Case are used in denoting the Ablative :

• Gāmā apenti ; corā bhāyanti ; upajjhāyā sikkhaṁ gaṇhāti ; upajjhāyamhā adhīyate (in the sense of ‘receiving from’) ; dhāvatā assā poso pate ; rukkha phalaṁ pate.-[For the different conditions of Apädāna, see pp. 88-93.]

Chaṭṭhī (the Sixth Case)

1. Sāmismiṁ Chaṭṭhī.

The endings of the Sixth Case are added to the word that denotes the owner.

According to Kaccāyaṇa, 2. 6. 18 (Yasвa vā pariggaho taṁ Sāmī), ‘owner’ means that which has a possessive relation (pariggaho) with something ; c.g., bhikkhuno cīvaraṁ, narānaṁ indo, nagarassa samīpaṁ, suvaṇṇassa rāsi, rukkhassa sākhā. - There are also other ways in which the Sixth Case is used.

2. Sāmi-‘ssarādhipati-dāyāda-sakkhi-patibhū-pasūta-kusalehi ca.

The endings of the Sixth Case as well as those of the Seventh are used in connection with the words sāmi, issara, adhipati, dāyāda, sakkhi, patibhū, pasūta and kusala :

• Goṇānaṁ sāmī, goṇesu sāmī. Similarly, the remaining words will have goṇänaṁ (Sixth case) and goṇesu (Seventh case) each.

3.

The endings of the Sixth Case as well as those of the Seventh are also used in denoting specification :

• Narānaṁ (also, naresu) khattiyo sūrataro, Kanhā gāvīnaṁ (also, gāvīsu) sampanna-khīratamā, Sāmā nārīnaṁ (also, nārīsu) dassanīyatamā, pathikānaṁ (also, pathikesu) dhāvaṁ sīghatamo, brāhmaṇānaṁ (also, brāhmaṇesu) Devadatto paṇḍito.

4.

The endings of the Sixth Case as well as those of the Seventh are also used in denoting neglect or contempt:

• Rudato dārakassa pabbajī ; also, rudantasmiṁ dārake pabbajī.

5. Chaṭṭhī ca.

The endings of the Sixth Case are sometimes used in denoting the sense of those of the Third and Seventh cases :

• Pupphassa Buddhaṃ yajati (in the sense of ‘pupphena’), ghatassa aggiṃ juhoti (for ‘ghatena’), kiṃ tassa (in the sense of ‘tena’), kusalā naccagītassa (in the sense of ‘naccagīte’). Similarly, — kusalo tvaṁ rathassa aṅgapaccaṅgānaṁ (in the sense of ‘“paccaṅgesu’).

6. Dutiyā-Pañcaminañ ca.

The endings of the Sixth Case are also sometimes used in denoting the sense of those of the Second and Fifth cases:

• Kammassa kattāro, bhinnānaṁ sandhātā (in the sense of the Second Case); sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno (in the sense of the Fifth Case).

Sattami (the Seventh Case)

1. Okāse Sattamī.

The endings of the Seventh Case are used in denoting location (see pp. 35-36) :

• Ghaṭesu vari, salile macchā, nadiyaṁ sassaṁ, tilesu telaṁ.

2. Kamma-Karaṇa-Nimittatthesu Sattamī.

The endings of the Seventh Case are used in denoting the sense of the Accusative and the Instrumental as well as in signifying a motive :

• Bāhāsu gahetvā, muddhani cumbitvā, bhikkhusu abhivādenti (all in the sense of the Accusative); pattesu piṇḍāya caranti (in the sense of the Instrumental = pattehi); kuñjaro dantesu’ haññate (where ‘dantesu’=‘dantakaraṇāya’, signifying motive).

3. Sampadāne ca.

The endings of the Seventh Case are also used in denoting the sense of the Dative :

• Saṅghe dinnaṁ (in the sense of ‘Saṅghassa dinnaṁ’).

4. Pañcamyatthe ca.

The endings of the Seventh Case are also used in the sense of the Fifth :

• Kadalīsu (for ‘kadalīhi ’) gajamṁ rakkhati.

5. Kālabhāvesu ca.

The endings of the Seventh Case are also used in denoting time as well as the sense of the Nominative Absolute :

• Pubbapha-samaye gato (denoting time) ;
• Saṅghesu bhojiyamānesu, gato (in the sense of the Nominative Absolute). Similarly, - tasmiṁ gate, ahaṁ gamissāmi.

6. Upādhyadhik’-issaravacane.

The endings of the Seventh Case are used in connection with adhi and upa to denote superiority :

• Upa nikkhe (i.e., more than a nikkha) kahāpaṇaṁ ; similarly, - upa khāriyaṁ doṇo. Adhi devesu (i.e., superior to the devas) Buddho; similarly, - adhi Brahmadatte Pañcālā.

7. Maṇḍitussukkesu Tatiyā ca.

The endings of the Third Case as well as those of the Seventh are used in connection with words denoting adornment and zeal :

• Ñānasmiṁ (also, ñānena) pasīdito (denoting adornment) ; ñānena (also, ñānasmiṁ) ussuko (denoting zeal).

Footnotes

1. These figures refer to the Book, the Chapter and the Sfitra respectively of Kaccāyana’s Pāli Grammar, to which the Bālāvtāra Sūtra can be traced. ↩

2. The technical terms Ghosa and Āghosa have been taken from Sanskrit Grammar, as is indicated in the Sutta “parasamaññā payoge” (vide Kaccāyana, 1. 9). Other terms have been similarly borrowed, e.g. liṅga, sabbanāma, pada, upasagga, nipāta, etc. ↩

3. The following verse gives a full definition of Niggahita : Bindu cūḷā-maṇ’-ākāro Niggahitan ti vuccate | Kevalass’ appayogattā a-kāro sannidhīyate || i.e., The point resembling a small gem is called Niggahita, As it is not employed alone, a is placed before it. ↩

4. The word is alwaya spelt with a short u in Pāli (vide Sutta 10, р. 14). I have left the spelling just as it occurs in manuscripts. ↩

5. See p. 5, sutta 1.7, where the word is spelt with a short i. ↩

6. Akkharaniyamo Chandaṁ, garū-lahu-niyamo bhave Vutti,
   Digho saṁyogādi-pubbo rasso ca garū, lahu tu rasso.
   Metre is the harmonious order of letters. Measure is the regulation of heavy and light vowels.
   A heavy vowel is a long vowel, and so is also the short vowel which precedes a double consonant or the Niggahīta; e.g., the italics in the following :— ā, аssa, aṁ.
   A light vowel is a short vowel; e.g., the vowels a, i and u. ↩

7. Stems declined like Buddha are :— sūra, nara, uraga, asura, nāga, yakkha, gsndhabba, kinnara, manussa, pisāca, peta, sīha, mātaṅga, jaṅgama, turaṅga, varāba, byaggha, accha, kacchapa, taraccha, miga, asss, sоṇа, purisa, āloka, loka, nilaya, anila, cāga, yoga, vāyāma, gāma, nigama, āgama, dhamma, kāma, saṅgha, ogha, ghosa, paṭigha, āsava, kodha, lobha, sārambha, thambha, mada, māna, pamāda, makkha, punnāga, puga, panasa, āsаnа, campaka, amba, hintāla, tāla, vakula, ajjuna, kiṁsuka, mandāra, kunda, pucimanda, karañja, rakkba, mayūra, sakuṇa, аṇḍaja, kоñса, haṁsa, etc. ↩

8. Stems of the following are declined like Gunavanta :— maghavā, kulavā, phalavā, yasavā, dhanavā, sutavā, bhāgavā, himavā, balavā, sīlavā, paññavā, etc. ↩

9. Stems of the following are declined like Gacchanta :- mahaṁ, caraṁ, tiṭṭhaṁ, dadaṁ, bhuñjaṁ, suñaṁ, pacaṁ, jayaṁ, jiraṁ, cavaṁ, miyaṁ, sāraṁ, kubbaṁ, japaṁ, vajaṁ, etc. ↩

10. Stems declined like Aggi are :— Joti, pāṇi, gaṇthi, muṭṭhi, kucchi, sāli, vihi, vyādhi, bodhi, sandhi, rāsi, dīpi, isi, muni, maṇi, dhani, giri, ravi, kavi, kapi, asi, masi, nidhi, vidhi, ahi, kimi, pati, hari, ari, timi, kali, bali, añjali, atithi, samādhi, upadhi, etc. ↩

11. The following stems are declined like Daṇḍī :— dhammī, saṁghī, ñāṇī, hatthī, pakkhī, chattī, mālī, yogī, bhogī, kāmī, sāmī, dhajī, gaṇī, sāsi, kuṭṭhī, jātī, yānī, sukhī, sikhī, dantī, mantī, karī, kusalī, musalī, pāpakārī, dhammavādī, dīghajīvī, etc. ↩

12. Stems declined like Satthu аге: Nattu, bhattu, vattu, netu, sotu, ñātu, jetu, ohettu, bhettu, dātu, dhātu, boddhu, viññāpetu, etc. ↩

13. Bhātu and the like are declined like Pitu. ↩

14. Stems declined like Kaññā are :— Saddhā, medhā, paññā, vijjā, cintā, taṇhā, icchā, māyā, mettā, sikkhā, bikkhā;, gīvā, jivhā, vācā, chāyā, āsā, gaṅgā, nāvā, gāthā, senā, lekhā, sālā, mālā, velā, pūjā, pipāsā, vedanā, cetanā, pajā, devatā, godhā, parisā, sabhā, sephālikā, laṅkā, salākā, vālikā, sikhā, bālakā, mandā, jarā, ajā, elakā, kokilā, assā, musikā, jaṭā, ghaṭā, jeṭṭhā, karunā, vanitā, latā, kathā, niddā, sudhā, rādhā, vāsanā, pabhā, sīmā, khamā, jayā, khattiyā, surā, dolā, tulā, sālā, līhā, mekhalā, kalā, musā, disā, nāsā, juṇhā, gehā, and vasudhā. ↩

15. Stems declined like Ratti are :— Kitti, mutti, tithi, khanti, yanti, tanti, siddhi, suddhi, iddhi, buddhi, bodhi, bhūmi, jāti, pīti, koṭi, diṭṭhi, tuṭṭhi, yaṭṭhi, pāli, āli and keli, ↩

16. Stems declined like Nadī are :- Nagarī, kumārī, brāhmaṇī, taruṇī, kukkuṭī, itthā, mātulānī, sakhī, hatthī, bhotī, mānavī, nāvikī, venateyyī, gotamī, gunavatī, guṇavantī, dhitimatī, dhitimantī, mahatī, mahantī, gahapatānī, bhikkhunī, rājinī, medhāvinī, tappasinī, dhammacārinī, bhayadassāvinī, and bhuttāvinī.
    Hatthī as a feminine form being nonsense. Sinhalese graminarians have now corrected it hattī. ↩

17. Stems belonging to the Mano-group and declined like Mana are :— Sira, ura, teja, raja, oja, vaya, paya, yasa, tapa, vaca, ceta, etc. ↩

18. Katara, katama, ubhaya, itara, añña, aññatara and aññatama are declined like Sabba. ↩

19. Para, apara, dakkhiṇa, uttara and adhara are declined like Pubba. ↩

20. The term has been coined by me. - S. M. ↩ ↩²