VIII. Kāraka and Vibhatti-bheda

1. Karoti kiriyaṁ nipphādetīti Kārakaṁ.

Kāraka or the Complementive¹ is so called because it completes an action (see p. 33).

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

2. Yaṁ karoti taṁ Kammaṁ.

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

3. Yo karoti sa Kattā.

One who does an action is called the Agent: e.g., Ahinā daṭṭho naro, Garuḷena hato nāgo, Buddhena jito Māro; Upaguttena baddho Māro; where the italicized words are the Agents, because each of them performs an action. [See example iii, under Paṭhamā, p. 84.]

4. Yena vā kayirate taṁ Karaṇaṁ.

That by means of which an act of doing (seeing or hearing) is accomplished is called the Instrument: e.g., Dattena vīhiṁ lunāti; vāsiyā rukkhaṁ tacchati; pharasunā rukkhaṁ chindati; kuddālena rukkhaṁ khaṇati; hatthena kammaṁ karoti; cakkhunā rūpaṁ passati; sotena saddaṁ suṇāti. [See example ii, under Tatiyā, p. 84.]

5. Yassa dātukāmo rocate vā dhārayate vā taṁ Sampadānaṁ.

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: e.g., Samaṇassa cīvaraṁ dadāti; samaṇassa rocate saccaṁ; Devadattassa suvaṇṇacchattaṁ dhārayate Yaññadatto; suvaṇṇaṁ 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 mayhaṁ eva; (c) upa + ṭhā (to worship or wait on), e.g., upatiṭṭheyya Sakyaputtānaṁ vaḍḍhaki; (d) sapa (to blame or curse), e.g., mayhaṁ sapate; (e) dhāra (to owe to any person), e.g., suvaṇṇaṁ te dhārayate; (f) piha (to long for), e.g., Buddhassa aññatitthiyā pihayanti, samiddhānaṁ pihayanti daliddā; (g) kudha (to be angry with), e.g., kodhayati Devadattassa, tassa kujjha mahāvīra; (h) duha (to meditate mischief), e.g., duhayati disānaṁ megho; (i) issa (to envy), e.g., titthiyā samaṇānaṁ issayanti; (j) usuyya (to grumble at), e.g., titthiyā samaṇānaṁ usuyyanti, lābhagiddhena dujjanā guṇavantānaṁ usuyyanti; (ii) in connection with the roots rādha and ikkha when used in answer to a query, the object can be both Dative or Accusative, e.g., ārādho me rañño (also, rājānaṁ); āyasmato Upālitherassa (also, āyasmantaṁ Upālitheraṁ) upasampadāpekkho Upatisso; (iii) in connection with the root suṇa (with the prefix pati or ā) 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) paccassosuṁ te bhikkhū; Bhikkhu (Nominative) janaṁ dhammaṁ 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 pāripūriyā, Buddhassa atthāya; (vi) in signifying the meaning of the infinitive suffix tum (“Tumattha”), e.g., lokānukampāya, phāsuvihārāya; (vii) in signifying the sense of alaṁ (’Alamattha”), e.g., alaṁ me Buddho, alaṁ me rajjaṁ, alaṁ bhikkhu pattassa, alaṁ mallo mallassa (where alaṁ means ‘fit for’); alaṁ me rūpaṁ karaṇīyaṁ, alaṁ me hiraññasuvaṇṇehi (where alaṁ 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 (“Maññ’anādar’appāṇini”), e.g., kaṭṭhassa tuvaṁ maññe, kaliṅgarassa tuvaṁ maññe; but, suvaṇṇaṁ taṁ maññe, gadrabhaṁ taṁ maññe; (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 me 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., tuyhaṁ (= 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., upamaṁ te karissāmi, dhammaṁ vo bhikkhave desissāmi, desetu bhante Bhagavā dhammaṁ bhikkhūnaṁ, tassa phāsu, tassa pahiṇeyya, amhākaṁ maṇinā 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 Apādānaṁ.

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 cittaṁ nivāraye; corā bhayaṁ jāyate; ācariy’upajjhāyehi sikkhaṁ gaṇhāti 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., parā + √ji (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); pa + √bhū (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., urasmā jāto putto, bhūmito niggato raso, ubhato sujāto putto, tato pabhuti, nāññaṁ 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, uppalaṁ 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 kuñjaraṁ (where the distance of a kosa lies between two kārakas, the agent and the object, i.e., elephant); similarly, māsasmā bhuñjati bhojanaṁ, pakkhasmā vijjhati migaṁ; (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 mātujaṁ (2nd case), rahitā mātujena (3rd case); similarly,-rite (‘without’) saddhammā, saddhammaṁ, 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., ucchuto sigāle rakkhati, yava paṭisedhenti gāvo; sometimes the endings of the Seventh case are used instead of those of the Fifth: kāke rakkhanti taṇḍulā; (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., kīvadūro ito Nalakāragāmo; sometimes the endings of the Second and Third cases are used: dūrato (also, dūraṁ and dūrena) āgamma, ārakā te imasmā dhammavinayā (also, imam dhammavinayaṁ, anena dhammavinayena); (b) denoting vicinity (antika), e.g., antikaṁ gāmā, āsannaṁ gāmā, samīpaṁ gāmā; the endings of the Second and Third cases may also be used: antikaṁ gāmaṁ or gāmena, etc.; (c) denoting space or time (addha-kāla), e.g., ito Mathurāya catūsu yojanesu Saṅkassa-nagaraṁ atthi (Space), ito ekanavuti-kappa-matthake (Time); (d) left alone by the elision of verbal forms in -tvā (tvā-lopa), e.g., pāsāda saṅkameyya (which originally stood as: pāsādaṁ abhirūhitvā saṅkameyya), āsanā vuṭṭhaheyya (which was: āsane nisīditvā vuṭṭhaheyya), pāsāda passati (which was: pāsādaṁ abhirūhitvā passati); the Ablative here represents Accusative (Kamma) and Locative (Adhikarana) constructions; (e) denoting direction (disā-yoga), e.g., Avicito upari; puratthimato, dakkhiṇato, pacchimato, uttarato; yato assosuṁ Bhagavato kittisaddaṁ; uddhaṁ pādatalā, adho kesamatthaka; (f) denoting comparison (vibhatta), e.g., yato paṇītataro, yato visiṭṭhataro; the endings of the Sixth case are sometimes used: channavutīnaṁ pāsaṇḍānaṁ dhammānaṁ pavaraṁ idaṁ Sugatavinayaṁ; (g) denoting cessation (ārappayoga), e.g., gāmadhammā arati virati paṭivirati, pānātipātā veramaṇī; (h) denoting purification (suddh’attha), e.g., lobhanīyehi dhammehi suddho, mātito ca pitito ca suddho asaṁsaṭṭho anupakkuṭṭho agarahito; (i) denoting liberation (pamocan’attha), e.g., parimutto dukkhasmā, mutto ‘smi Māra-bandhanā; (j) denoting reason or cause (hetv-attha), e.g., kasmā hetunā, kasmā tumhe daharā na miyyatha, kasmā 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., dīghaso (i.e., dīghappamāṇena) 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, satena, with the ending of the Third case); (o) denoting attribute or quality (guna-vacana), e.g., paññāya sugatiṁ yanti, issariyā (i.e., issariyaguṇa-hetuto) rājā janaṁ rakkhati; (p) left alone by the elision of verbal forms in -tvā, and in answer to a query (pañhe tvālope), e.g., Abhidhammā (originally, Abhidhammaṁ sutvā, or Abhidhamme ṭhatvā) 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: Abhidhammaṁ, Abhidhammena pucchanti; similarly, - Vinayā, Vinayaṁ, Vinayena, etc.; (q) denoting littleness (thok’ attha), e.g., thokā muccati, appamattakā muccati, kicchā muccati; the endings of the Second and Third cases are also used: thokaṁ, thokena, etc.; (r) used in a non-subjective sense (a-kattari), e.g., katattā upacitattā ussannattā vipulattā uppannaṁ cakkhuviññāṇaṁ.]

7. Yo ’dhāro taṁ Okāsaṁ.

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

[See examples 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. Liṅg’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; ahaṁ, 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.,-
Sūdo odanaṁ 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 sakha, 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 suṇāti, vācaṁ bhāsati, taṇḍulaṁ pacati, coraṁ ghāteti, gavaṁ hanati.

2. Kāladdhānamaccantasaṁyoge.

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).
Yojanaṁ 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. Sādhu 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, paṭha, hara, kara, saya, etc.:

Sāmī dāsaṁ gāmaṁ 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, paṭibhā etc.; e.g., antarā ca Nālandaṁ antarā ca Rājagahaṁ; anto raṭṭhaṁ; tiro raṭṭhaṁ; abhito gāmaṁ; parito gāmaṁ; upamā maṁ 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., gāme pavisati).
Similarly, in connection with √pā (to drink) and √car (to go about); e.g., nadiṁ pivati (i.e., nadiyaṁ pānīyaṁ pivati); gāmaṁ carati (i.e., gāme 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 vīhiṁ 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 hetunā (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; tapasā 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); samaṇassa 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 Apādāna, 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 Kaccāyana, 2. 6. 18 (Yassa vā pariggaho taṁ Sāmī), ‘owner’ means that which has a possessive relation (pariggaho) with something; e.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 goṇānaṁ (Sixth case) and goṇesu (Seventh case) each.

3. Niddhāraṇe ca.

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

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

4. Anādare ca.

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 Buddhaṁ yajati (in the sense of ‘pupphena’), ghatassa aggiṁ juhoti (for ‘ghatena’), kiṁ 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-Pañcamīnañ 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).

Sattamī (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 ’) gajaṁ 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:

Pubbaṇha-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:

Ñāṇasmiṁ (also, ñāṇena) pasīdito (denoting adornment); ñāṇena (also, ñāṇasmiṁ) ussuko (denoting zeal).

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