Nāmakaṇḍa (the chapter on nouns)

Source

Phramaha Sriporn Rachiwong, Rūpasiddhi: A Study of Some Aspects, thesis submitted to the University of Pune for the degree of Doctor of Philosophy in Pāli, 1995, under the guidance of Dr. J. R. Joshi. Copyright remains with the author. Reproduced from a scan of the typescript, available here as a PDF (46 MB), as a reading edition: the text was recognised from the page images and proofread against them page by page. The author’s spelling, punctuation and terminology are kept as printed, including slips of the typescript; the diacritics of the Pāli and Sanskrit are restored from the page; quotation marks are normalised to straight quotes; footnotes keep the thesis’s own numbers. The printed page numbers are kept as hidden comments of the form <!-- p. 127 (PDF p. 143) -->. A word that could not be read is followed by [?]. One line is missing at most page turns of the translation: the scan was made with a window that stops one line above the foot of the typescript, so the last line of nearly every full page is absent from the PDF and from its text layer, and the typescript itself occasionally drops a line at a page break; nothing could be recovered, and each such gap is marked […] where the text resumes.

This page is one part of Rachiwong’s thesis, reproduced as printed. The front matter and the contents are on the main page.

Now the topic about the nominal case-endings is being told.

‘Nāma’ is so called because (i) it tends towards the meaning and (ii) it brings (fetches) the meaning towards itself or in itself. That is a designation of matter. The noun is twofold : (i) Anvatthanāma (noun according to the sense) and (ii) Rūḷhināma (noun grown by tradition). It is threefold as : (i) masculine, (ii) feminine and (iii) neuter like rukkho (tree), mālā (garland), and dhanaṃ (wealth). It is fourfold as : (i) sāmaññanāma, (ii) guṇanāma, (iii) kiriyānāma and (iv) yadicchanāma. For example : - rukkho (tree), nīlo (dark blue), pācako (a cook), and sirivaḍḍho (rich in glory) etc. It is eightfold as : Avaṇṇantapakatināma (ending in ‘a’ or ‘ā’), Ivaṇṇantapakatināma (ending in ‘i’ or ‘ī’), Uvaṇṇantapakatināma (ending in ‘u’ or ‘ū’), Okārantapakatināma (ending in ‘O’), and Niggahitantapakatināma (ending in ‘aṃ’). In this context, the case endings ‘si’ etc. are applied first after the masculine word ‘purisa’ ending in ‘a’.

(52-60) Jinavacanayuttaṃ hi.

(The rules of Pāli grammar are) applicable to the words of the Conquerer.

This (vidhi) is adhikāra (governing). “Jina” is so called because he conquered five devils. That is the Lord Buddha. The word of the Conquerer is ‘jinavacana’. “Jinavacanayutta” means applicable to the word of that conquerer. (It was) applicable for Magadha’s language which is the original speech (sabhāvanirutti). That is the words of the Lord Buddha called ’the […] basic speech, and thus, it is governing rule.

“People in the ancient times, and Brahmā-s, (and children) who had never listened to the words before and also the Buddha-s spoke in Māgadhi language. It is the original language”.

The governing rules, however, are threefold : (i) sīhagatika adhikāra, (ii) Maṇḍūkagatika adhikāra, and (iii) yathānupubbika adhikāra. The ‘sīhagatika’ is so called because it can look forward and backward. Or that is also ‘yathānupubbika’. Making it different from Sanskrit, in order to prepare the foundation as suitable to the words of the Conquerer, the technical terminology is told (by the grammarian) : -

(53-61) Liṅgaṃ ca nipaccate.

The gender is fixed.

Gender is not different from noun. The gender is determined here just as it is applicable to the discourse of the Lord Buddha. The roots (dhātu) also are (covered) by the word ‘ca’. Afterthat gender is so called by paribhāsā ‘parasamaññā payoge’. That is which has meaning separated from dhātu (root), paccaya (suffix), and vibhatti (case-ending). From here onwards in all the context of the rules regarding vibhatti and paccaya the word liṅga is understood (continued).

(54-62) Tato ca vibhattiyo.

Case-endings are added after the genders.

By the force of ‘ca’ also the words ending in the suffixes tave, […] meaning of gender through kamma etc. and ekatta etc. Then, what are those case-endings ? The word vibhattiyo is governing :-

(55-63) Si-yo, aṃ-yo, nā-hi, sa-naṃ, smā-hi, sa-naṃ, smiṃ-su.

Si-yo, aṃ-yo, nā-hi, sa-naṃ, smā-hi, sa-naṃ, smiṃ-su are called vibhattis (case-endings).

Fourteen words beginning with ‘si’ are called vibhattis. In this context, si and yo belong to paṭhamā, aṃ and yo belong to dutiyā, nā and hi belong to tatiyā, sa and naṃ belong to catutthī, smā and hi belong to pañcamī, sa and naṃ belong to chaṭṭhi, smiṃ and su belong to sattamī. Among the saññāsutta, adhikārasutta, paribhāsāsutta and vidhisutta, the present sutta should be known as ‘saññāsutta’. In vutti, it is asked, “What is the use of the term ‘vibhatti’ ?” The reason is that we have the following rule :- “Amhassa mamaṃ savibhattissa se” (120-243).

Alternatively, this rule should be joined with the previous rules, for the reference to paṭhamā and ekavacana etc. should be understood according to the meaning or according to the technical term belonging to other grammatical tradition. Reference to one is called ‘ekavacana’. Reference to more than one is called ‘bahuvacana’. Completion of two is called ‘dutiyā’ and so on. Otherwise, on the force of ‘ca’ in the preceding rule, this would be irrelevant and meaningless rule. The rules ‘Jinavacanayuttaṃ hi’ (52-60) and ‘Liṅgaṃ ca nipaccate’ (53-61) are understood as continuing. However, the present sutta is composed separately to indicate that the declension also should be made keeping with the discourse of the Lord Buddha.

(56-64) Tad-anuparodhena.

(The gender is fixed) according to the discourse of the Lord Buddha.

The gender as well as the verb by the force of ‘ca’ should be fixed as they do not go against the words of the Lord Buddha. And in this section as well as in the ākhyāta section, the dual is not accepted and the concerned grammatical operations of the terminations etc. are different from Sanskrit. In the context of the word-process in all the terminations beginning with ‘si’, it should be known that it is based on the desire of the speaker.

(284-65) Liṅgatthe paṭhamā.

The nominative case (is) in the sense of gender.

The nominative case is just to indicate the gender. In that context, the pasaṅga of non-fixation of singular or plural arises; and as there is the technical term ‘ekavacana’ when a single one is to be spoken of, the nominative sing. ‘si’ is laid down, if the singularity of the liṅgattha is desired. The word ‘ato’ is continued from the rule ‘Ato nena’ (103-79) and also the word ‘liṅga’ is understood :-

(104-66) So.

(After stems ending in ‘a’), the case-ending ‘si’ becomes ‘o’.

This rule has two padas, that is, ‘si’ and ‘o’. After the gender ending ‘a’, ‘si’ becomes ‘o’. For, in the rule, the expressions shown in nominative are to be understood as changing into genitive case for grammatical substitution. In this context, ‘si’ means case-ending because the present […] sutta (rule) ‘Tato ca vibhattiyo’ (54-62). Similarly, elsewhere, when grammatical operation is to be made on ‘si’ etc., the word ‘vibhatti’ should be understood. The loss of the previous vowel is to be understood as an exception, when usually, the loss of the following vowel occurs according to ‘vā paro asarūpā’ (13-15).

(83-67) saralopo aṃ-ādesappaccaya-ādimhi saralope tu pakati.

The final vowel is elided when the case-ending ‘aṃ’, substitutes and suffixes follow; when, however, the vowel is elided, the word remains in its base form.

The final vowel is elided before case-ending ‘aṃ’, substitutes and suffixes; after the elision of the vowel, the word becomes the basic vocable. Here, the word ‘saralope’ is understood again in order to retain the base form when the modification of following vowel caused by the loss of vowel occurs. The expression ‘aṃ-ādesappaccayādibhūte sare pare’ is accomplished on the strength of the statement about the base form of the following vowel.

“In this context, by the word paccaya, the suffixes ‘ti’ etc. should be understood. The word ‘ādi’ is for inclusion of the verb, derivative etc. And the substitute is considered as base form due to being joined with the suffixes. Therefore, the final vowel is not elided, when ‘abhi’, ‘āha’ etc. follow”.

The word ‘tu’ in the rule is to exclude the loss of vowel in the expressions like ‘bhikkhunī’ etc. It should be carried towards the following […] purisa are purisā; and not ‘purisa purisa’ :-

(388-68) Sarūpānaṃ ekaseso asakiṃ.

Of many (padas) identical in form, only one is retained.

Out of the words or consonants having the same form, only one is retained; others are elided. ‘Asakiṃ’ means ekaseso. Now in this context, the expression ‘asakiṃ’ can be derived from the statement about ‘sarūpa’ words. Why again the word ‘asakiṃ’ is used ? The reply is as follows:- The word ‘asakiṃ’ refers to the padas having the same cases. And this word does not cover the expressions indicating repetition because the expressions of repetition are already accomplished through the word ‘pañcapañcaso’ belonging to the rule ‘vaggā pañcapañcaso mantā’ (7-9). Or alternatively, we may say that ‘ekaseso’ is applicable to the cases where there is reference to co-existents.

“By yogavibhāga, from the expressions ‘ekaseso’, and ‘asakiṃ’, we can have the reference to the virūpa ekasesa found in ‘pitūnaṃ’ etc.”

Similarly, when the plural of the liṅgattha is desired, the suffix ‘yo’ belonging to the nominative plural is added by, ‘bahumhi vattabbe bahuvacanaṃ’ (paribhāsā rule). In this context :- Purisa + yo. The words ‘ato ca’ are understood :-

(107-69) sabbayonīnaṃ ā e.

‘Ā’ and ‘e’ are substituted for all yo-s and ni-s.

the strength of ‘vā’, ‘ā’ is understood. The word ‘sabba’ indicates the entire substitution. The vowel-elision etc. are similar to the preceding vidhi. Therefore, the following example is proved. Purisā tiṭṭhanti. The word ‘vā’ is continued; for we have rūpā rūpāni, aggayo munayo. The word ‘vā’ is in the sense of vavatthitavibhāsā.

’Therefore, in the masculine, this rule is fixed. In neuter, it is not fixed. But in the technical term ‘jha’ (i-vaṇṇa), the state of ‘e’ does not occur (asanta). This is indicated by vā.”

Similarly, when the vocative case is desired, the rule ‘Liṅgatthe paṭhamā’ (646-65) should be understood :-

(285-70) Ālapane ca.

(The nominative case is) also used in addressing a person.

‘Ālapanaṃ’ means speaking face to face. That is addressing. The ending of the first case is used to express the sense of addressing as well as to signify the sense of the crude form. Process of singular number etc. should be operated as before. In the context of ‘Purisa + si’ :-

(57-71) Ālapane si gasañño.

In the vocative case the (suffix) ‘si’ is called ‘ga’.

In the vocative case, the case-ending ‘si’ is technically denominated as ‘ga’. Thus, this is the technical term ‘ga’. The word ‘ge’ from the rule ‘bho ge tu’ (243-110) is continued :-

(244-72) Akāra-pitādi-antānaṃ ā.

The vowel ‘a’ and the final vowel of ‘pitu’ etc. (followed by ‘ga’) is changed into ‘ā’.

When ‘ga’ (vacative case-ending ‘si’) follows, the vowel ‘a’ and also the final of the words ‘pitu’, ‘satthu’ etc. are changed into ‘ā’. Now, the words ‘ge’ (from the rule ‘bho ge tu’ 243-110) and ‘rassaṃ’ (from the rule ‘jhalapā rassaṃ’ 245-152) are understood.

(246-73) Ākāro vā.

When ‘ga’ follows, vowel ‘ā’ belonging to gender is shortened optionally.

This is applicable only when address is made to one who is not at distance.

(220-74) Sesato lopaṃ gasi pi.

After remaining stems the nominative and vocative case- ending ‘si’ is elided.

The stems not included in the rules ‘so siṃ syā ca’ (189-113), ‘sakhato gasse vā’ (113-132) and ‘ghate ca’ (114-178) etc. are refered to by the word sesa. After these ‘sesa-s’ stems, ‘ga’ and ‘si’ are elided. The word ‘api’ is for including additional meaning. Now, in this context, even if ‘si’ includes ‘ga’ stems, ‘ga’ is mentioned separately to indicate that here ‘si’ does not include ‘ga’. The words ‘bhavanta’ or ‘he’ are to be applied by some grammarians for making ‘ālapana’ clearly. Bho purisa tiṭṭha or bho purisā. It is not different in plural :- Bhavanto purisā titthatha.

(280-75) Yaṃ karoti taṃ kammaṃ.

That which (an agent) does is called an ‘object’.

That kāraka which one does, changes or obtains and which is the sign of verb, is called ‘kamma’.

(297-76) Kamatthe dutiyā.

The second case-ending is used in the sense of object.

The ending of the second case is used in denoting the object. ‘Aṃ’ is belonging to the second case-ending (and) singular as previous. When the vowel is elided by the force of the word ‘saralopo’ (83-67) and when the lengthening is caused by the rule ‘dīghaṃ’ (15-17), the base form is retained. Purisaṃ passa. In plural, the case-ending ‘yo’ is changed into ‘e’ by the rule ‘sabbayonīnaṃ ā e’ (107-69). Purise passa. Similarly, it is desirable that the word ‘kattu’ should be defined :-

(281-77) Yo karoti sa kattā.

The doer of an action is called an agent.

One who himself does an action is called the agent. Now, the word ‘tatiyā’ (648-83) is understood :-

(288-78) Kattari ca.

Also (the third case-ending is used) in denoting the agent.

The ending of the third case is used in denoting the agent too. Now about ‘nā’ belonging to the third case-ending, singular :-

(103-79) Ato n-ena.

After stems ending in ‘a’ the case-ending ‘nā’ becomes ‘ena’.

The case-ending is not denoted by the word ‘ena’. The case-ending ‘nā’ becomes ‘ena’ after stems ending in ‘a’. Saralopa etc. are applicable. Purisena kataṃ. Now regarding the plural number :-

(101-80) Su-hi-su akāro e.

The final ‘a’ becomes ‘e’ before ‘su’ and ‘hi’.

When the case-endings ‘su’ and ‘hi’ follow, the final ‘a’ which is related to gender becomes ‘e’.

(99-81) smā-hi-smiṃ-naṃ mhābhimhi vā.

The case-endings ‘smā’, ‘hi’, and ‘smiṃ’ are optionally changed into ‘mhā’, ‘bhi’ and ‘mhi’ respectively.

After all bases ‘smā’, ‘hi’ and ‘smiṃ’ are optionally changed into mhā, bhi and mhi respectively. Purisebhi purisehi kataṃ. Similarly, when the definition of karaṇa is desired :-

(279-82) Yena vā kariyate taṃ karaṇaṃ.

That by means of which action has been done is called ‘karaṇa’.

That by means of which something has been done, seen or heard is called Karaṇa (instrument).

(286-83) Karaṇe tatiyā.

The third case-ending is used in the sense of an instrument.

[…] The remaining (vidhi) is similar to that of kattā. For example :- Āviṭṭhena purisena so puññaṃ karoti. [He (god) makes merit for the men to whom he is living in (i.e. his body)]. Purisebhi puriṣehi. Similarly, when the definition of ‘sampadāna’ is desired :-

(276-84) Yassa dātukāmo rocate dhārayate vātaṃ sampadānaṃ.

One to whom something is desired to be given, entertained or borne, is called ‘sampadāna’.

One to whom something is desired to be given, or one who entertains by something or one from whom something is borne is called the sampadāna kāraka.

(293-85) Sampadāne catutthī.

The fourth case-ending is used in the sense of ‘sampadāna’ (dative case).

The fourth case-ending is used after a word denoting the recipient (dative case). The (case-ending) ‘sa’ is belonging to dative case, singular.

(61-86) Sa āgamo se.

The sound ‘sa’ is inserted when the case-ending ‘sa’ follows.

After gender in all instances, when the case-ending ‘sa’ follows, the sound ‘sa’ is augmented. Purisassa dhanaṃ dadāti (He is giving wealth to a man). Now, in the context of plural, the word ‘dīghaṃ’ (15-17) is to be understood :-

(89-87) Su-naṃ-hisu ca.

vowel of stems, too becomes long.

These case-endings i. e. ‘su’, ‘naṃ’ and ‘hi’ having followed, all final vowels of stems are to be lengthened. By the force of ‘ca’, the rule becomes not applicable sometimes to the stems ending in ‘i’ and ‘u’. Now, when the definition of ‘apādāna’ is desired :-

(271-88) Yasmādapeti bhayamādatte vā taṃ apādānaṃ.

From which someone goes away or fear arises, or something is received, is called ‘apādāna’.

The ablative case relation (apādānakāraka) signifies that from something someone goes away, fear arises, or something is received.

(295-89) Apādāne pañcami.

The fifth case-ending is used in the ablative case.

The endings of the fifth case are used to denote the ablative. The (case-ending) ‘smā’ belongs to pañcamī ekavacanaṃ. Now, the words ‘ato’ (103-79) and ‘sabbesaṃ ā e’ (107-69) are understood :-

(108-90) Smā-smiṃnaṃ vā.

(After stems ending in ‘a’) the case-endings ‘smā’ and ‘smiṃ’ optionally (become ‘ā’ and ‘e’ respectively).

After stems ending in ‘a’, these case-endings ‘smā’ and ‘smiṃ’ sometimes, are substituted by ‘ā’, and ‘e’ respectively. Similarly, sometimes in other (examples), ‘smā’ is changed into ‘mhā’. For example :- Purisā, purisamhā, purisasmā apeti. In bahuvacana, all case-endings are similar to ‘bhi’. For example :- purisebhi, purisehi apeti. Now about the definition of sāmī :-

(283-91) Yassa vā pariggaho taṃ sāmī.

One to whom something belongs, is called the owner.

One to whom some property belongs is called ‘sāmi’ (an owner).

(301-92) Sāmismiṃ chaṭṭhī.

The sixth case-ending is used in the sense of the owner.

The endings of the sixth case are used in denoting the owner (in the genitive case). In all instances, there is similar form of catutthī and chaṭṭhī except when there is the substitute ‘āya’. “Purisassa etaṃ dhanaṃ, purisānaṃ”. Now about the definition of ‘okāsa’ :-

(278-93) Yodhāro taṃ okāsaṃ.

That which is the site is called ‘okāsa’ (location).

The site of an action of agent and object is called the Kāraka okāsa (location).

(302-94) Okāse sattamī.

The seventh case-ending is used in the sense of location.

The endings of the seventh case are used in denoting location. ‘Smiṃ’ is belonging to seventh case-ending and singular. It is changed into ‘e’ by the rule ‘smā smiṃnaṃ vā’ (108-90). And it becomes ‘mhi’. For example :- purise, purisamhi, purisasmiṃ patiṭṭhitaṃ. There is the vowel ‘e’ in purisebhi purisehi; purisassa, purisānaṃ; purisā purisamhā purisasmā, purisebhi, purisehi; purisassa, purisānaṃ; purise, purisamhi, purisasmiṃ, purisesu. Similar is the declension of the following words :- sugato, sugatā; bho sugata or bho sugatā, bhavanto sugatā; sugataṃ; sugate; sugatena sugatebhi, sugatehi; sugatassa, sugatānaṃ; sugatā sugatamhā sugatasmā, sugatebhi sugatehi; sugatassa, sugatānaṃ; sugate sugatamhi sugatasmiṃ sugatesu. Thus :-

“Sura (god), asura (demon), nara (man), uraga (snake), nāga (serpent), yakkha /, gandhabba (divine musician), kinnara (a divine little bird with a head like man’s), manussa (man), pisāca (goblin), peta (ghost spirit) /, mātaṅga (elephant), jaṅgama, turaṅga (horse), varāha (boar, pig), sīha (lion)/, byaggha (tiger), accha (bear), kacchapa (tortoise), taraccha (hyena), miga (deer), assa (horse), soṇa (dog)/, āloka (light), loka (world), nilaya (dwelling), anila (wind), cāga (donation), yoga, / vāyāma (perserverance), gāma (village), nigama (small town), āgama (scripture), dhamma (doctrine), kāma (desiring), / saṅgha (group of monks), ogha (a flood of water), ghosa (sound), paṭigha (repulsion), āsava (canker), kodha (anger), lobha (greed),/ sārambha, thambha (rigidity), mada (vanity), māna (conceit), pamāda (heedlessness), makkha (detraction), / punnāga (species of tree), pūga (betel nut tree), panasa (the jackor tree), asana (the tree pentaptera tomentosa), campaka (the campaka tree), amba (mango tree), / hintāla (a kind of palm), tāla (the palmyra tree), bakula (the tree mimusops […] tree (creeper), / mandāra (the coral tree), kunda (the jasmine), pucimanda (the nimba tree), karanja (the tree pongamia glabra), rukkha (tree), / mayura (peacock), sakuṇa (bird), aṇḍaja (egg born), koñca (the heron), and haṃsa (swan) etc.”

But there is the distinction of the words mano etc. in the case-endings ‘nā’, ‘sa’, ‘smā’ and ‘smiṃ’. In other (case-endings) they are similar to ‘purisa’. For example :- mano, manā; ‘he mana or he manā’ ; Bhavanto manā, manaṃ, mane. The word vā is understood in the following :-

(181-95) Manogaṇādito smiṃnānaṃ i - ā.

After the words of the mano group etc. the case-endings ‘smiṃ’ and ‘nā’ are optionally changed into ‘i’ and ‘ā’ respectively.

The group (of words) beginning with the word ‘mano’ is called ‘manogaṇa’. After the words of mano group etc. the case-endings ‘smiṃ’ and ‘nā’ are optionally changed into ‘i’ and ‘ā’ respectively. Because of the word ‘ādi’ also the words ‘bila’, ‘pada’ etc. are included. The word ‘manogaṇādito’ is to be understood in the following :-

(184-96) Sa sare vāgamo.

When a vowel follows, ‘sa’ is (optionally) augmented (to the words of the mano group etc.)

‘sa’ is optionally augmented to the words of the mano group etc. if a vowel of a case-ending follows :- ‘manasā, manena etc.’. The word ‘vā’ indicates vavatthitavibhāsā. Therefore, in the examples :- mano manā manaṃ mane manaāyatanaṃ etc., ‘sa’ is not augmented. In (the examples):- ‘[…] mānasikaṃ, cetasikaṃ’ etc. ‘sa’ is obligatory.’ manebhi, manehi. The word ‘vā’ is understood in the following :-

(182-97) Sassa co.

(After the words of the mano-group etc.) ‘sa’ is changed into ‘o’.

The case-ending ‘sa’ is optionally changed into ‘o’ after words of the mano-group etc. (and) ‘sa’ is augmented. For example :- manaso, manassa manānaṃ; manā, manamhā, manasmā manebhi, manehi; manaso manassa, manānaṃ; manasi mane manamhi manasmiṃ, manesu. The following words, together with others, are included in the manogaṇa :-

“vaco (speech), vayo (age), tejo (spendour), / tapo (penance), ceto (mind), tamo (darkness), yaso (fame, glory),/ ayo (iron), payo (milk), siro (head), chando (intention), / saro (pool), uro (breast), raho (secret), aho (day) etc.”.

The differense about the word guṇavantu is :- ‘guṇavantu + si’. The words ‘savibhattissa ntussanto’ (120-243) and ‘sabbasseva ntussa’ (122-99) are governing in the following :-

(124-98) Ā simhi.

When (the suffix ‘ntu’) is followed by the case-ending ‘si’, it is changed into ‘ā’ (together with the case-ending).

If the case-ending ‘si’ follows, the entire ‘ntu’ suffix with the case-ending is changed into ‘ā’ :- ‘guṇavā’ etc. The words ‘yomhi paṭhame’ (121-233) and ‘vā’ (123-103) are understood by ‘sīhagati’ (looking forward and backword), in the following :-

(122-99) Ntussa nto.

When the suffix ‘ntu’ is followed by the first case-ending ‘yo’, it is changed into ‘nto’ together with the case-ending.

The first case-ending ‘yo’ having followed, the entire ‘ntu’ suffix with the case-ending becomes changed into ‘nto’ :- ‘guṇavanto tiṭṭhanti’. The words ‘su-naṃ hisu’ (89-87) and ‘attaṃ’ (90-252) are understood in the following :-

(92-100) Ntussanto yosu ca.

The final vowel of the suffix ‘ntu’ followed by the case- endings ‘su’, ‘naṃ’, ‘hi’ and ‘yo’, is also (changed into ‘a’).

The case-endings i.e. su, naṃ, hi and yo, having followed, the final of the suffix ‘ntu’ too, is changed into ‘a’. By the force of ‘ca’, other case-endings also are included i. e. aṃ, nā, smā, and smiṃ. Thus :- ‘guṇavantā’. When the substitution of the ending had completed by sixth case-ending, and again ‘yo’ is to be changed into ‘i’ because of the force of the word ‘anta’ :- ‘guṇavanti’. The word ‘aṃ’ (125-198) is understood in the following :-

(126-101) Avaṇṇā ca ge.

When (the suffix ‘ntu’) is followed by the case ending ‘ga’ (it is changed into (‘aṃ’) a, and ā (together with the case-ending.)

If the case-ending ‘ga’ follows, the entire ‘ntu’ together with the case-ending is changed into ‘aṃ’, a and ā :- bho guṇavaṃ, bho guṇava, bho guṇavā, bhavanto guṇavanto guṇavantā; guṇavantaṃ, guṇavante. The

(127-102) Totitā sasmiṃnāsu.

(when the suffix ‘ntu’ is) followed by the case endings sa, smiṃ, and nā, it is (optionally) changed into ‘to’, ‘ti’ and ‘tā’.

When sa, smiṃ and nā follow, the entire ‘ntu’ suffix together with the case-ending optionally becomes ‘To’, ‘Ti’ and ‘Tā’ respectively. ‘Guṇavatā, guṇavantena, guṇavantebhi, guṇavantehi’.

(123-103) Ntassa se vā.

(When the suffix ‘ntu’) is followed by the case ending ‘sa’, it is optionally changed into ‘ntassa’.

If the case-ending ‘sa’ follows, the entire suffix ‘ntu’ together with the case-ending becomes optionally changed into ‘ntassa’. Guṇavantassa guṇavanto.

(128-104) Naṃhi taṃ vā.

When (the suffix ‘ntu’) is followed by the case ending ‘naṃ’, it is optionally changed into ‘taṃ’.

If the case-ending ‘naṃ’ follows, the entire suffix ‘ntu’ together with the case-ending is optionally changed into ‘taṃ’. Guṇavataṃ guṇavantānaṃ. The case-ending ‘smā’ is changed into ‘nā’ by the rule ‘amhatumhantu’ (270-120) etc. “Guṇavatā guṇavantā guṇavantamhā guṇavantasmā, guṇavantebhi guṇavantehi; guṇavantassa gunavato, guṇavataṃ guṇavantānaṃ; guṇavati guṇavante guṇavantamhi guṇavantasmiṃ, guṇavantesu”. Similar are the words ’guṇavā, kulavā, phalavā, yasavā, dhanavā, sutavā, cāgavā, himavā, balavā, sīlavā, paññavā etc. When the suffix ‘si’ follows the word (90-250), ntussanto (122-99) are to be made.

(94-105) simhi vā.

(The final vowel of suffix ‘ntu’) when followed by the case-ending ‘si’ is optionally (changed into vowel ‘a’).

If the case-ending ‘si’ follows, the final of the suffix ‘ntu’ is optionally changed into ‘a’. Thus the ‘a ending’ is applicable here :- ‘himavanto, himavā’. The remaining forms are like those of the word ‘guṇavantu’. The word ‘vā’ is to be understood again for avoiding ‘a ending’ in the cases of the words other than ‘himavantu’. Therefore,, there is not the fault of ‘atipasaṅga’ in the cases of words guṇavantu etc. Similarly:- ‘satimā, dhitimā, gatimā, matimā, mutimā, muttimā, jutimā, sirimā, hirimā, thutimā, ratimā, yatimā, sucimā, kalimā, balimā, kasimā, rucimā, buddhimā, cakkhumā, bandhumā, hetumā, setumā, ketumā, rāhuma, bhāṇumā, khāṇumā, vijjumā etc.’ There are different forms of satimantu and bandhumantu when the suffixes ‘aṃ’ and ‘sa’ follow. The words ‘attaṃ’ (90-250) and ‘ntussa’ (123-103) are understood in the following :-

(93-106) Sabbassa vā aṃsesu.

The entire suffix ‘ntu’, when followed by the case-endings ‘aṃ’ and ‘sa’ is optionally (changed into the vowel ‘a’.)

When the case-endings ‘aṃ’ and ‘sa’ follow, the entire suffix ‘ntu’ is optionally changed into ‘a’. In this rule also, the expression of the word ‘vā’ does no make ‘atippasaṅga’ because there is vavatthitavibhāsā :- satimaṃ, satimantaṃ, bandhumaṃ, bandhumantaṃ, satimassa satimato satimantassa, bandhumassa bandhumato bandhumantassa. The remaining forms […] are alike. Now, the difference in the case of the word ‘gacchanta’ :- ‘gacchanta-si’. The word vā is understood :-

(186-107) Simhi gacchantādīnaṃ ntasaddo aṃ.

The part ‘nta’ belonging to gacchanta etc. followed by the case-ending ‘si’ is changed into ‘aṃ’.

If the case-ending ‘si’ follows, ‘nta’ of gacchanta etc. is optionally changed into the form ‘aṃ’. The vowel and the case-ending ‘si’ are elided:- So gacchaṃ/ gacchanto gaṇhāti. When the words ‘gacchantādīnaṃ’ and ‘ntasaddo’ are understood :-

(187-108) Sesesu ntuva.

(‘Nta’ of gacchanta etc.) followed by the other case-endings is to be treated as ‘ntu’.

When the other case-endings follow, the ‘nta’ of gacchanta etc. is to be treated like the suffix ‘ntu’. In absence of ‘si’, this is extended into kāriya. The remaining forms are similar to ‘guṇavantu’. “Te gacchanto gacchantā; bho gacchaṃ bho gaccha bho gacchā, bhavanto gacchanto gacchantā; (gacchaṃ) gacchantaṃ, gacchante; gacchantā gacchantena, gacchantebhi gacchantehi; gacchato gacchantassa, gacchataṃ gacchantānaṃ; gacchatā gacchantamhā gacchantasmā, gacchantebhi gacchantehi; gacchato gacchantassa, gacchataṃ gacchantānaṃ; gacchati gacchante gacchantamhi gacchantasmiṃ, gacchantesu.

“mahaṃ, caraṃ, tiṭṭhaṃ, / dadaṃ, bhuñjaṃ, suṇaṃ, pacaṃ, /
jayaṃ, jīraṃ, vacaṃ, mīyaṃ, / saraṃ, kubbaṃ, japaṃ, vajaṃ” etc.

‘ga’, ‘yo’, ‘nā’ and ‘sa’ follow :- so bhavaṃ. The word ‘bhavato’ is to be understood :-

(175-109) Obhāvo kvaci yosu vakārassa.

(The ‘va’ of bhavanta) followed by the case-ending ‘yo’ is sometimes changed into ‘o’.

When the case-ending ‘yo’ follows, the sound ‘va’ of bhavanta sometimes, becomes ‘o’. Te bhonto bhavanto bhavantā. The word ‘bhavato’ is to be understood in the following :-

(243-110) Bho ge tu.

(The word ‘bhavanta’) followed by ‘ga’ is also changed into ‘bho’.

When ‘ga’ (vocative case-ending si) follows, the entire word bhavanta is changed into ‘bho’. It is also substituted by ‘bhante’ and ‘bhontā’ etc. by the word ‘tu’. The ‘ga’ is elided. Bho bhante bhonta bhontā, bhonto bhavanto bhavantā; bhavantaṃ, bhonte bhavante. It becomes ‘o’ when case-endings ‘nā’ and ‘sa’ follow, by yogavibhāga “Obhāvo kvaci” (244-109). Bhotā bhavatā bhavantena, bhoto bhavato bhavantassa etc.

(243-111) Bhadantassa bhaddantabhante.

The word ‘bhadanta’ is substituted by bhaddanta, bhante.

When ‘ga’ (vocative case-ending si) and ‘yo’ follow, the entire word ‘bhavanta’ is sometimes changed into bhaddanta and bhante. Bho bhaddanta bhante bhadanta or bhadantā etc. is similar to the word ‘purisa’.

(185-112) Santasaddassa so bhe bho cante.

is also augmented at the end of it.

If ‘bha’ follows, the entire word ‘santa’ is changed into ‘sa’, and ‘bha’ is also augmented at the end of it. By the force of ‘ca’, sometimes, in a compound, though it is not followed by ‘bha’ it is changed into ‘sa’. Sabbhi. What is the purpose of ‘bhe’ ? For in the word ‘santehi’, this substitute is not found. The remaining forms are similar to those of gacchanta. There is the difference in the forms of the words rāja, brahma, atta, sakha etc. Similarly, the case-ending ‘si’ is continued. Rāja + si :- The rule “brahmattasakharājādito” (188-115) is governing :-

(189-113) Syā ca.

The case-ending ‘si’ becomes ‘ā’.

The case-ending ‘si’ used after the words brahma, atta, sakha, rāja etc. is changed into ‘ā’. Due to the force of ‘ādi’ (270-120) it is found also after the words ātuma etc. The vowel is elided. Rājā tiṭṭhati.

(190-114) Yonaṃ āno.

The case-ending ‘yo’ becomes ‘āno’.

The case-ending ‘yo’ used after the words brahma, atta, sakha, rāja etc. is changed into ‘āno’. Rājāno tiṭṭhanti, bho rāja bho rājā, bhavanto rājāno. The word ‘vā’ is understood in the following :-

(188-115) Brahma-atta-sakha-rājādito aṃ ānaṃ.

After brahma, atta, sakha, rāja etc. the case-ending ‘aṃ’ becomes ‘ānaṃ’.

changed into ‘ānaṃ’. rājānaṃ / rājaṃ passa, rājāno. The words ‘savibhattissa’ (120-243) and ‘rājassa’ (169-117) are understood in the following :-

(137-116) Nāmhi raññā vā.

(The word rāja) followed by the case-ending ‘nā’ is optionally changed into raññā.

If the case-ending ‘nā’ follows, the entire word ‘rāja’ together with the case-ending is optionally changed into ‘raññā’. raññā / rājena kataṃ.

(169-117) Rājassa rājū sunaṃhisu ca.

The word ‘rāja’ followed by the case-endings su, naṃ, and hi is changed into ‘rājū’ too.

When the case-endings su, naṃ and hi follow, the entire word ‘rāja’ is changed into ‘rājū’. The word ‘ca’ means indefiniteness (vikappana). Lengthening is by the rule “sunaṃhisu ca” (89-87). Rājūbhi rājūhi, or rājebhi rājehi. The word “savibhattissa” (120-243) is governing in the following :-

(135-118) Rājassa rañño rājino se.

When the word ‘rāja’ is followed by the case-ending ‘sa’, it is changed into rañño (or) rājino.

If the case-ending ‘sa’ follows, the entire word ‘rāja’ together with the case-ending is substituted by rañño or rājino. rañño / rājino dehi. The word ‘rājassa’ is understood in the following :-

(136-119) Raññaṃ naṃhi vā.

is changed into ‘raññaṃ’.

If the case-ending ‘naṃ’ follows, the entire word rāja together with the case-ending is optionally substituted by ‘raññaṃ’. Raññaṃ rājūnaṃ rājānaṃ. Now regarding the fifth case-ending :-

(270-120) Amha-tumha-ntu-rāja-brahma-atta-sakha-satthu-pitādīhi smā nāva.

The suffix ‘smā’ is to be known as ‘nā’ after the words amha, tumha, ntu, rāja, brahma, atta, sakha, satthu, pitu etc.

After the words amha, tumha, ntu, rāja, brahma, atta, sakha, satthu, pitu etc. the case-ending ‘smā’ is to be known as ‘nā’. Thus, this rule represents ‘nā’ for ‘smā’. The explanation of ‘atidesa’, however, is sixfold. And it is told :-

“Atidesa is sixfold :- (i) byāpadesa ii) nimitta
(iii) taṃrūpa (iv) taṃsabhāva (vi) sutta and (vii) kāriya.”

Among these, this rule is called ‘taṃrūpātidesa’ by the strength of the reading ‘brahma, atta, sakha etc.’ The remaining forms are similar to those of instrumental. Raññā, rājūbhi rājūhi, rājebhi rājehi apeti; rañño rājino, raññaṃ rājūnaṃ rājānaṃ santakaṃ. The word ‘rājassa’ is understood in the following :-

(138-121) Smiṃhi raññe rājini.

(The word rāja) followed by the case-ending ‘smiṃ’ is changed into raññe, rājini.

with the case-ending is changed into raññe and rājini. For example :- raññe rājini rājūsu rājesu patiṭṭhitaṃ. The word brahma is declined differently when it is followed by ‘ga’, ‘nā’ ‘sa’ and ‘smiṃ’, brahmā, brahmāno. The words ‘ālapane ca’ (287-70) and ‘e’ (192-135) are understood :-

(193-122) Brahmato gassa ca.

After ‘brahma’, also the ‘ga’ is substituted.

The ‘ga’ (vocative case-ending si) too, used after ‘brahma’ is changed into ‘e’. By the force of ‘ca’ ‘e’ is continued. Bho brahme bhavanto brahmāno; brahmānaṃ brahmaṃ brahmāno. The words ‘brahmassa’ and ‘anto’ are understood by vipariṇāma :-

(198-123) Uttaṃ sanāsu.

(The final vowel) followed by the case-endings ‘sa’ and ‘nā’ is changed into ‘u’.

When the case-endings ‘sa’ and ‘nā’ follow, the final of the word ‘brahma’ is changed into the state of ‘u’. The expression of ‘u’ by the word ‘uttaṃ’ is to express that sometimes it is not found. Brahmunā brahmebhi brahmehi. Now, first, when followed by ‘sa’, the change into the state of ‘u’ is made; Then, the technical terms ‘jha’ and ‘la’ are applicable by ‘ivaṇṇuvaṇṇā jhalā’ (58-29).

(117-124) Jhalato sassa no vā.

After ‘jha’ and ‘la’, the case-ending ‘sa’ optionally becomes ‘no’.

After ivaṇṇa and uvaṇṇa technically called ‘jha’ and ‘la’, the case-ending ‘sa’ optionally becomes ‘no’. Brahmuno brahmassa, brahmānaṃ […] The state of ‘nā’ is also applicable by atidesa in ablative. brahmunā, brahmebhi brahmehi; brahmuno brahmassa, brahmānaṃ or brahmūnaṃ.

(197-125) Brahmato tu smiṃ ni.

The case-ending ‘smiṃ’, however, used after brahma is changed into ‘ni’.

After the word ‘brahma’ the case-ending ‘smiṃ’ is changed into ‘ni’. By the force of ‘tu’, also after the words kamma, camma, and muddha etc. sometimes (it is changed into ‘ni’). brahmani, brahmesu. The word ‘atta’ is declined differently from instrumental etc. Attā, attāno; bho atta bho attā, bhavanto attāno; attānaṃ attaṃ, attāno. In the case-ending ‘nā’, by the force of ‘ca’ the final vowel of ‘atta’ is optionally changed into ‘a’ according to the rule ‘akammantassa ca (160-197)’. Attanā or attena.

(211-126) Attanto hismiṃ-ana-attaṃ.

(The final) followed by the case-ending ‘hi’ is changed into ‘ana’.

The final vowel of the word ‘atta’ is changed into the state of ‘ana’ before the case-ending ‘hi’. Attanebhi attanehi. The words ‘tato’ (212-129) and ‘attanto’ (211-126) are understood in the following :-

(213-127) Sassa no.

The case-ending ‘sa’ is changed into ‘no’.

After that, that is, after the word ‘atta’, the case-ending ‘sa’ is changed into ‘no’. Attano, attānaṃ.

(214-128) Smā nā.

The case-ending ‘smā’ is changed into ‘nā’.

[…] After that, that is, after the word ‘atta’ the case-ending ‘smā’ is changed into ‘nā’. Attanā apeti. Even if this being accomplished just by the atidesa of the state of nā, it is not joined with the following rule, but it is separated in order to indicate different meaning. Thus the final ‘ta’ of ‘atta’ is sometimes changed into ‘ra’, when ‘ja’ follows. The word ‘attato’ is understood in the following :-

(212-129) Tato smiṃ ni.

The case-ending ‘smiṃ’ used after is changed into ‘ni’.

After that, that is, after the word ‘atta’, the case-ending ‘smiṃ’ is changed into ‘ni’. Attani attanesu. The word ‘sakha’ is declined differently:- Sakhā sakhāno. The word ‘yonaṃ’ (190-114) is to be understood :-

(191-130) Sakhato cāyono.

And (the case-ending ‘yo’ used) after ‘sakha’ is changed into ‘āyo’ and ‘no’.

After the word ‘sakha’ the case-ending ‘yo’ is changed into ‘āyo’ and ‘no’. Sakhāyo.

(194-131) Sakhantassa-i no-nā-naṃ-sa-esu.

The final of the word ‘sakha’ followed by the case-endings ‘no’, ‘nā’, ‘naṃ’ and ‘sa’ is changed into ‘i’.

When the case-endings ‘no’, ‘nā’, ‘naṃ’ and ‘sa’ follow, the final of ‘sakha’ is changed into ‘i’. Sakhino tiṭṭhanti. When for vocative, the technical term ‘ga’ (287-70) is applied :-

(113-132) Sakhato gassa e vā.

After ‘sakha’ the ‘ga’ is optionally changed into ‘e’.

The ‘ga’ is optionally changed into ‘a’, ‘ā’, ‘i’, ‘ī’ and ‘e’ after ‘sakha’. Alternatively, by the force of ‘vā’ it is sometimes, changed into ‘e’ after other words also. For example :- bhaddante ise etc. ‘E’ is so called because of combination of a, ā, i, ī, and e. The preceding vowel is elided by sequence. Bho sakha, bho sakhā bho sakhi bho sakhī bho sakhe, bhavanto sakhāno sakhāyo sakhino. The words ’sakhantassa (194-131), and ‘āro’ (195-134) are understood in the following :-

(196-133) Su-naṃ-aṃ-su vā.

(The final of the word ‘sakha’) followed by the case-ending ‘su’, ‘naṃ’ and ‘aṃ’ is optionally changed (into ‘āra’).

When the case-endings ‘su’, ‘naṃ’, and ‘aṃ’ follow, the final of sakha is optionally changed into ‘āra’. Sakhāraṃ, sakhānaṃ, sakhaṃ, sakhāno, sakhāyo sakhino; sukhinā. The word ‘sakhantassa’ (194-131) is understood :-

(195-134) Āro himhi vā.

(The final vowel of the word ‘sakha’) followed by the case-ending ‘hi’ is optionally changed into ‘āra’.

When the case-ending ‘hi’ follows, the final of ‘sakha’ is optionally changed into ‘āra’. Sakhārebhi sakhārehi sakhebhi sakhehi. When ‘i’ is substituted, the genitive is changed into ‘no’ by the rule “jhalato sassa no vā” (117-124). Sakhino […] sakhissa, sakhārānaṃ sakhīnaṃ. The case-ending sakhissa, sakhārānaṃ sakhīnaṃ. The word ‘sakhato’ (191-135) is understood:-

(192-135) smiṃ-e.

The case ending ‘smiṃ’ is changed into ‘e’

The case-ending ‘smiṃ’ used after sakha is changed into ‘e’. This rule is freshly laid down to indicate obligation. Sakhe, sakhāresu, sakhesu. The word ‘ātuma’ is to be declined in the first case and second case like ‘atta’. Ātuma, ātumāno; bho ātuma bho ātumā, bhavanto ātumāno; ātumānaṃ ātumaṃ, ātumāno; ātumānena etc. are similar to ‘purisa’. There is difference in the case of puma :- “Puma + si”. Now, here the word ‘savibhattissa (120-243)’ is governing :-

(152-136) Pumantassa ā simhi.

If the case-ending ‘si’ follows, the final of puma is changed into ‘ā’.

The final vowel of ‘puma’ followed by the case-ending ‘si’ is changed into ‘ā’ together with the case-ending. By the force of the word ‘anta’, it is to be understood that the final of the stems ‘maghava’, ‘yuva’ etc. too (is changed into ‘ā’). Pumā. Now, the word ‘pumantassa (222-327)’ also is governing :-

(155-137) Yosu-āno.

If the case-ending ‘yo’ follows, (the final of the word ‘puma’) is changed into ‘āno’.

The final of the word ‘puma’ followed by the case-ending ‘yo’ is changed into ‘āno’ together with the case-ending. Pumāno.

(153-138) Aṃ ālapana-ekavacane.

(The final vowel of the word ‘puma’) followed by the vocative in singular number is changed into ‘aṃ’.

If the vocative in singular number follows, the final of the word ‘puma’ together with the case-ending is changed into ‘aṃ’. He pumaṃ, he pumāno; pumaṃ pumāno. The word ‘ā’ is understood in the following:-

(159-139) U nāmhi ca.

If the case-ending ‘nā’ follows, (the final of the word puma) is changed also into ‘u’.

The final of the word ‘puma’ followed by the case-ending ‘nā’ is optionally changed into ‘ā’ and ‘u’. By the force of ‘ca’ also the final of the words puma, kamma and thāma are changed into ‘u’ when the case-endings ‘sa’ and ‘smā’ follow. Pumānā pumunā or pumena. The word ‘āne’ is understood in the following :-

(157-140) Hivibhattimhi ca.

Also when the case-ending ‘hi’ follows.

And if the case-ending ‘hi’ follows, the final of the word ‘puma’ is changed into ‘āne’. The word vibhatti is used in order to cancel ‘savibhatti’. Pumānebhi pumānehi. By the force of ‘ca’, when any case-ending follows, the final of the words ‘yuva’, ‘maghava’ etc. is changed into ‘āna’. By the force of ‘ca’ in the rule “u nāmhi ca” (159-139) the case-endings ‘sa’ and ‘smā’ having followed, the final of puma is optionally changed into ‘u’. It (is changed) into ‘no’ by the rule “jhalato sassa no […] is understood in the following :-

(215-141) Jhalato ca.

Also after ‘jha’ and ‘la’.

The case-ending ‘smā’ used after the words called ‘jha’ and ‘la’ is changed into ‘nā’. The use of ‘ca’ indicates that sometimes it is prevented. Pumānā pumunā pumā pumamhā pumasmā, pumanebhi pumānehi pumebhi pumehi; pumuno pumassa, pumānaṃ.

(156-142) Āne smiṃ-mhi vā.

(The final of ‘puma’) followed by the case-ending ‘smiṃ’ is optionally changed into ‘āne’.

If the case-ending ‘smiṃ’ follows, the final vowel of the word ‘puma’ together with the case-ending is optionally changed into ‘āne’. pumāne pume pumamhi pumasmiṃ.

(158-143) Susmiṃ ā vā.

(The final of the word ‘puma’) followed by the case-ending ‘su’ is optionally changed into ‘ā’.

If the case-ending ‘su’ follows, the final of the word ‘puma’ is optionally changed into ‘ā’. Pumāsu pumesu. Now, in the case of the words like yuva :- Yuva + si. By the force of ‘anto’ it is changed into ‘ā’ according to the rule “pumantassa ā simhi” (152-136). By the force of ‘ca’ in the rule “hivibhattimhi ca” (157-140) it is changed into ‘āna’ too. Yuvā, yuvāno yuvānā yuvā; he yuva he yuvā he yuvāna he yuvānā, bhavanto yuvānā; yuvānaṃ yuvaṃ, yuvāne yuve. By the force of ‘ca’ in […] follow, the final of the words yuva and maghava etc. is changed into ‘ā’. Yuvānā yuvena or yuvānena, yuvānebhi yuvānehi yuvebhi yuvehi; yuvānassa yuvassa, yuvānānaṃ yuvānaṃ; yuvānā yuvānamhā yuvānasmā, yuvānebhi yuvānehi yuvebhi yuvehi; yuvānassa yuvassa, yuvānānaṃ yuvānaṃ; yuvānā yuvānamhi yuvānasmiṃ yuve yuvamhi yuvasmiṃ, yuvānesu yuvāsu yuvesu. The words ‘maghavā’ maghavāno maghavānā etc. are similar to the word ‘yuva’.

(Here End) the a-ending (words).

---

Ā ending masculine word sā. Sā + si. The case-ending ‘si’ is elided. Sā sunakho (‘sā’ means dog). Now regarding the plural number :-

(84-144) Agho rassaṃ ekavacana-yosu api ca.

And when the singular number and the case-ending ‘yo’ follow, (the final vowel) other than ‘gha’ also becomes short.

When the singular number and the case-ending ‘yo’ follow, the final vowel of stems except the vowel ‘ā’ called ‘gha’ becomes short. Thus it is shortened. By the force of ‘api’, the case-ending ‘si’ is prevented. The remaining process is usual. Sā tiṭṭhanti; he sa he sā; saṃ se; sena, sābhi sāhi; sassa sāya, sānaṃ; sā samhā sasmā, sābhi sāhi; sassa, sānaṃ; se samhi sasmiṃ, sāsu. Similarly the words paccakkhadhammā, gaṇḍīvadhanvā etc. should be declined.

(The treatment of) ā-ending (words is complete here).

[…] The word ‘aggi’, i - ending masculine. The case-endings si etc. are applied. Aggi + si. The words ‘anto’ (122-99) and ‘simhi vā (94-105)’ are understood :-

(95-145) Aggissa ini.

(The final) of ‘aggi’ is changed into ‘ini’.

If the case-ending ‘si’ follows, the final of aggi is optionally changed into ‘ini’. The case-ending ‘si’ is elided by the rule “sesato lopaṃ gasipi” (220-74). Aggini aggi. Now regarding the plural number :- The technical terms ‘jha’ and ‘la’ are applicable by the rule “ivaṇṇuvaṇṇā jhalā” (58-29). Now the words ‘jhalato and vā (117-124)’ are understood :-

(118-146) Ghapato ca yonaṃ lopo.

And after the stems gha, and pa, the case-ending ‘yo’ is dropped.

The case-ending ‘yo’ is optionally elided after gha, pa, and the vowel ‘ā’, ‘i’ vaṇṇa and ‘u’ vaṇṇa which express the feminine gender, and which are called ‘jha’ and ‘la’. The word ‘vā’ is understood in the sense of vavatthitavibhāsā.

(88-147) Yosu kata-nikāra-lopesu dīghaṃ.

When ‘yo’ follows, after elision of ‘ni’ (the final) is lengthened.

When ‘yo’ endings follow, after dropping of ‘ni’ all final short vowels belonging to stems are lengthened. “Kata-nikāra-lopo” means those from which ‘ni’ is elided. Aggi. The word ‘attaṃ’ from the rule “pañcādīnamattaṃ” (90-252) is understood in the following :-

(96-148) Yosu akata-rasso jho.

Before, the case-endings ‘yo’ the ‘jha’, if not shortened (is changed into ‘a’).

When the case endings ‘yo’ follow, jha (i or ī) which has not been shortened is changed into ‘a’. Aggayo. Why jho ? For, this is not applicable to ‘rattiyo’. Similarly, in the vocative case-ending :- he aggi, he aggī he aggayo. In the context of accusative singular, when the preceding vowel (in sandhi) is to be elided :-

(82-149) Aṃ-mo niggahitaṃ jha-la-pehi.

The (case-ending) ‘aṃ’ and the (sound) ‘ma’ after jha, la, or pa are changed into niggahita.

After jha, la, or pa (the bases ending in i - vaṇṇa, and u - vaṇṇa), the case-ending ‘aṃ’ and the sound ‘ma’ are changed into niggahita. Aggiṃ. aggī aggayo; agginī aggībhi aggīhi. By the force of ‘ca’ in the rule “su-naṃ-hi-su ca” (89-87), there is no lengthening in some cases :- aggibhi aggihi. Genitive suffix is changed into ‘no’ by the rule “jhalato sassa no vā (117-124)”. According to ‘sassa no’ (117-124), here the genitive suffix preceded by ‘jhala’ changes into ‘no’. Aggino aggissa, aggīnaṃ. When the rule ‘smā nā’ (214-128) is applied, it is changed into ‘nā’ optionally by the rule ‘jhalato ca’ (215-141). For example :- agginā aggimhā aggismā, aggībhi aggīhi aggibhi aggihi; aggino aggissa, aggīnaṃ; aggimhi aggismiṃ, aggīsu aggisu. Similar other words :-

Joti pāṇi gaṇḍi muṭṭhi	Kucchi vatthi sāli vīhi
isi muni maṇi dhani	giri ravi kavi kapi
asi masi nidhi vidhi	adhi kimi pati hari
ari timi kili bali	jaladhi and gahapati
urudhiti varamati	nirupadhi adhipati
anjali sārathi atithi	samādhi udadhi etc.

(Here end) the words ending in ‘i’.

---

The ī-ending masculine word daṇḍī. Now, regarding daṇḍī + si :- By the rule “agho rassaṃ ekavacana-yo-su api ca (84-144)” when the vowel becomes short, by the force of ‘api’ in this context, it is not applicable when ‘si’ follows; this is, therefore, being told as a general rule.. Now, when ‘shortening’ is applicable :-

(85-150) Na sismiṃ a-napuṃsakāni.

When (the case-ending) ‘si’ follows, (the final vowels of) non-neuter words do not (become short).

The case-ending ‘si’ having followed, (the final vowels of) non-neuter words only do not become short. Thus the absence of shortening is laid down. The case-ending ‘si’ is dropped. Daṇḍī tiṭṭhati (There is a staff-bearer). Why a-napuṃsakāni ? For in the usages like sukhakāri dānaṃ (Gift makes one happy), the shortening remains.

“Liṅga is that which is the hetu of knowing masculine
etc. indicates through direct or indirect use.”

[…] staff-bearers). Elsewhere, when the vowel becomes short by the rule ‘agho rassaṃ etc. (84-144)’, the word ‘jhato’ (224-153) and ‘katarassā’ (224-153)’ are understood in the following :-

(225-151) Yonaṃ no.

The case-ending ‘yo’ is changed into ‘no’.

After ‘jha’ which has been shorthened, the entire case-ending ‘yo’ together with ālapana is changed into ‘no’. Daṇḍino tiṭṭhanti (There are staff-bearers). Why Katarassa ? For, the rule does not apply to ‘aggayo’.

“In the place of governing (rule) the case-ending ‘yo’
is sometimes changed into ‘no’ regarding the base which
has not been shortened; this is done by yogavibhāga
for example ’sāramatino.”

The words ‘ālapane’ and ‘ga’ (57-71) are understood in the following :-

(245-152) Jha-la-pā rassaṃ.

The jha, la, and pa are shortened.

The jha, la and pa followed by ‘ga’ (vocative case-ending si) are shortened. Bho daṇḍi (o, staff-bearer). By the rule ‘agho rassaṃ’ (84-144) etc. when (the final vowel) becomes short it is stated anew for universal application (niyama). Therefore, in the examples like ‘bhotī’ etc. it is not shortened. daṇḍī daṇḍino. In the accusative, when there is shortening, the word ‘aṃ’ (223-188) is understood. The word ‘vā’ from the rule ‘ghapato smiṃ yaṃ vā’ (216-180) is to be understood by ‘maṇḍūkagati’.

(224-153) Naṃ jhato kata-rassā.

After ‘jha’ which has been shortened (the case-ending ‘aṃ’) is changed into ‘naṃ’.

The case-ending ‘aṃ’ is optionally changed into ‘naṃ’ after ‘jha’ which has been shortened. Daṇḍinaṃ daṇḍiṃ, daṇḍī daṇḍino; daṇḍinā, daṇḍībhi daṇḍīhi; daṇḍino daṇḍissa, daṇḍīnaṃ. The case-ending ‘smā’ is changed into ‘nā’ by the rule ‘jhalato ca’ (215-141). Daṇḍinā daṇḍimhā daṇḍismā, daṇḍībhi daṇḍīhi; daṇḍino daṇḍissa, daṇḍīnaṃ. The rule ‘jhato kata-rassā’ is understood in the following. Similarly, the word ‘vā’ is understood as before :-

(226-154) Smiṃ ni.

The case-ending ‘smiṃ’ is change into ‘mi’.

The case-ending ‘smiṃ’ is optionally changed into ‘ni’ after ‘jha’ which has been shortened. Daṇḍini daṇḍimhi daṇḍismiṃ, daṇḍīsu. Similar other ī-ending nouns are :-

“Dhammī saṅghī ñāṇī hatthī	cakkī pakkhī dāṭhī raṭṭhī
chattī mālī cammī yogī	bhāgī bhogī kāmī sāmī
dhajī gaṇī sasī kuṭṭhī	jaṭī yānī sukhī sikhī
dantī mantī karī cāgī	kusalī musalī calī
pāpakārī sattughāṭī	mālyakārī dīghajīvī
dhammavādī sīhanādī	bhūmisāyī sīghayāyī etc.”

The word ‘gāmanī’ is declined differently in the locative. Gāmaṇī, […] The difference is only in the absence of the substitute ‘ni’. Similar are the words senānī, sudhī etc.

(Here end) the stems ending in ‘ī’.

---

U-ending masculine word ‘bhikkhu’. Similarly, ‘si’ should be joined after the word bhikkhu. The case-ending ‘si’ is elided. So bhikkhu (That monk). In plural number, the case-ending ‘yo’ is elided by the rule ‘ghapato ca yonaṃ lopo’ (118-146). It is lengthened by the rule ‘yosu kata etc.’ (88-147). Te bhikkhū (Those monks). When the case-ending ‘yo’ is not dropped, the words ‘vā’ (117-124) and ‘yonaṃ’ (118-146) are understood in the following :-

(119-155) Lato vokāro ca.

After ‘la’ (the case-ending ‘yo’) becomes ‘vo’ too.

After the ‘la’ stems, the case-ending ‘yo’ is optionally changed into ‘vo’. And by the force of ‘kāra’ the case-ending ‘yo’ is changed into ‘no’. The word ‘ca’ is used for non-application in some words. And optionally, the word ‘ca’ is used to pull the word ‘no’. By that, after the words jantu and sabbaññū the case-ending ‘yo’ is also changed into ‘no’. The word ‘vā’ is in the sense of vavatthitavibhāsā. Therefore :-

“The case-ending ‘yo’ is always changed into ‘vo’ after
the words bhikkhu etc. It is applied by vibhāsā to the
words hetu etc. And it is not changed into ‘vo’ and

[…] The words ‘attaṃ’ (90-252) and ‘a-kata-rassa’ (96-146) are understood in the following :-

(97-156) Ve-vo-su lo ca.

Before ‘ve’ and ‘vo’, the ‘la’ is changed (into ‘a’).

‘Ve’ or ‘vo’ having followed, ‘la’ (u, ū) which has not been shortened is also changed into ‘a’. Bhikkhavo. Bho bhikkhu, bhavanto bhikkhū. Now, when ‘yo’ is not elided :-

(116-157) A-kata-rassā lato yo ālapanassa ve-vo.

After the stems ending in ‘la’ (u, ū) which are not shortened, the vocative case-ending ‘yo’ is changed into ‘ve’ and ‘vo’.

The vocative case-ending ‘yo’ becomes ‘ve’ and ‘vo’ after the stems ending in ‘la’ (u, ū) which are not shortened. The state of ‘a’ is applied. Bhavanto bhikkhave bhikkhavo. By the rule ‘ammo niggahitaṃ jha-la-pehi’ (82-149), (the case-ending) ‘aṃ’) is changed into ‘niggahita’. Bhikkhuṃ, bhikkhū bhikkhavo; bhikkhunā, bhikkhūbhi bhikkhūhi, bhikkhuno bhikkhussa, bhikkhūnaṃ bhikkhunaṃ; bhikkhunā bhikkhumhā bhikkhusmā, bhikkhūbhi bhikkhūhi bhikkhubhi bhikkhuhi; bhikkhuno bhikkhussa, bhikkhūnaṃ bhikkhunaṃ; bhikkhumhi bhikkusmiṃ, bhikkhūsu bhikkhusu. Similarly :-

“setu ketu rāhu bhāṇu saṅku ucchu veḷu maccu
sindhu bandhu neru meru sattu kāru hetu jantu
ruru paṭu etc.”

[…] There is difference in Nominative and Accusative in the declensions hetū hetave hetavo; hetuṃ, hetū hetavo hetuyo. The remaining forms are like those of the word ‘bhikkhu’. Jantu, jantū jantavo. By understanding the word ‘kāra’ (119-155), the case-ending ‘yo’ is also changed into ‘no’. Jantuno jantuyo; bho jantu, jantū jantave jantavo; jantuṃ, jantu jantavo jantuno jantuyo etc. Now, regarding the difference of the word satthu :- Regarding ‘satthu + si’ :- The word ‘anto’ is understood :-

(199-158) Satthu-pitu-ādīnaṃ ā sismiṃ si-lopo ca.

The final vowel of the words ‘satthu’ and ‘pitu’ etc. followed by the case-ending ‘si’-and which is elided, - is changed into ‘ā’.

The case-ending ‘si’ having followed, the final of the words ‘satthu’, pitu, bhātu, dhītu, kattu etc. is changed into ‘ā’ and the case-ending ‘si’ is elided. Satthā. Now, the word ‘satthu-pitu-ādīnaṃ’ is governing in the following :-

(200-159) Aññesu ārattaṃ.

(The final vowel) followed by other (endings) is changed into ‘āra’.

The case-endings other than ‘si’ having followed, the final of the words satthu, pitu etc. is changed into the condition of ‘āra’. By the expression of the word ‘āratta’, it is indicated that it is not universal. Now, the word ‘āra’ is to be understood in the following :-

(205-160) Tato yonaṃ o tu.

Then, the case-ending ‘yo’ is changed into ‘o’ too.

[…] After the substitute ‘āra’ the entire case-ending ‘yo’ is substituted saralopa etc. should be applied. Satthāro. (The final vowel) is changed into ‘ā’ in the vocative by the rule ‘akāra-pitādi-antānaṃ ā’ (244-72). And on the authority of the rule ‘ge rassaṃ’, it becomes shortened which is optional by the rule ‘ākāro vā’ (246-73). The ‘ga’ is elided. Bho sattha bho satthā, bhavanto satthāro; satthāraṃ, satthāre satthāro. The word ‘tato’ is understood in the following :-

(207-161) Nā ā.

The (case-ending) ‘nā’ is changed into ‘ā’.

After the substitute ‘āra’ the case-ending ‘nā’ is substituted by ‘ā’. Satthārā, satthunā. This is accomplished by the abstract form ārattam. Satthārebhi satthārehi. The word ‘vā’ from the rule ‘vā naṃhi’ (201-163) is understood in the following :-

(203-162) U sasmiṃ sa-lopo ca.

(The final vowel) followed by ‘sa’ is changed into ‘u’ and ‘sa’ is elided.

The case-ending ‘sa’ having followed, the final of satthu, pitu etc. is optionally changed into the condition of ‘u’ and the case-ending ‘sa’ is elided. This is exception to the substitution into ‘āra’. Satthu. It is not changed into ‘āra’ elsewhere due to the force of indication with abstract form. Satthuno satthussa. The word ‘ārattaṃ’ (200-159) is understood in the following :-

(201-163) Vā naṃhi.

(The final vowel) followed by the case-ending ‘naṃ’ is optionally

[…] The case-ending ‘naṃ’ having followed, the final of satthu, pitu etc. is optionally changed into the condition of ‘āra’. Satthārānaṃ. When there is not change into ‘āra’, the rule ‘vā namhi’ is understood.

(202-164) Satthunā āttañ-ca.

Also after the word ‘satthu’ it becomes ‘ā’.

The case-ending ‘naṃ’ having followed, the final vowel of the word satthu, and the final of pitu etc. is optionally changed into the condition of ‘ā’. The word ‘satthu’ is used again to indicate the fixed rule regarding satthu. Satthānaṃ. The case-ending ‘smā’ is changed into ‘nā’ by the rule ‘amha-tumha-ntu-rāja-brahma-atta-sakha-satthu-pitu-ādīhi-smā nā vā’ (270-120). Satthārā, satthārebhi satthārehi; satthu satthuno satthussa, satthānaṃ, satthārānaṃ The word ‘ārato’ is understood in the following :-

(206-165) Tato smiṃ i.

Then, ‘smiṃ’ is changed into ‘i’.

After the substitution into āra, the case-ending ‘smiṃ’ is changed into ‘i’. By the force of ‘tato’ used again, the case-ending ‘smiṃ’ is changed into ‘i’ after other stems also. For example :- bhuvi, divi.

(208-166) Āro rassaṃ ikāre.

(The substitute) ‘āra’ followed by ‘i’ is shortened.

[…] The substitute ‘āra’ becomes shortened if ‘i’ follows. Satthari, satthāresu. Similarly, kattā, kattāro; bho katta bho kattā, bhavanto kattāro; kattāraṃ, kattāre kattāro; kattārebhi kattārehi. By the rule ’U sasmiṃ sa-lopo Kattu kattuno kattussa, kattārānaṃ kattānaṃ kattūnaṃ kattunaṃ; kattāra, kattārebhi kattārehi; kattu kattuno kattussa, kattārānaṃ kattānaṃ kattūnaṃ kattunaṃ; kattari, kattāresu. When there is not change into ‘āra’ :- Kattūsu kattusu. Similarly,

“bhattu vattu netu sotu ñātu jetu chettu bhettu
dātu dhātu nattu bodhetu viññāpetu etc.”

The rule ‘u sasmiṃ sa-lopo ca’ (203-162) is understood in the following :-

(204-167) Sakamandhātādīnaṃ ca.

Also (the final vowel of the words) ‘sakamandhātu’ etc. (is changed into u).

When the case-ending ‘sa’ follows, also the final of sakamandhātu etc. is changed into the condition of ‘u’ and the case-ending ‘sa’ is elided. The fresh mention is for fixation. Sakamandhātu iva assa rājino vibhavo (The glory of this king is like that of Sakamandhātu). The remaining is alike. Similarly, the words mahāmandhātu etc. should be declined. The difference of the word pitu is :- when the case-ending ‘si’ follows there is change into ‘ā’. The ‘si’ is elided. Pitā. Now, regarding the case-ending ‘yo’ :- the words ‘āro’ and ‘rassaṃ’ (208-166) are understood.

(209-168) Pitādīnaṃ asimhi.

(The āra substitute) of pitu etc. is shortened before case-endings other than ‘si’.

[…] The substitute ‘āra’ of pitu etc. becomes short before case-endings the additional mention ‘a-simhi’ is to indicate another meaning. By that, when ‘to’ etc. follow; the words pitu etc. are changed into ‘i’. As :- pitito, mātito, bhātito, dhītito, pitipakkho, mātipakkho. Pitaro. The remaining forms are like those of ‘kattu’. Bho pita bho pitā, bhavanto pitaro; pitaraṃ, pitare pitaro; pitarā pitunā, pitarebhi pitarehi. In the absence of substitute ‘āra’, by bhāvaniddesa :- pitūbhi pitūhi pitubhi pituhi; pitu pituno pitussa, pitarānaṃ pitānaṃ pitūnaṃ. Or when it is not lengthened :- pitunaṃ; pitarā, pitarebhi pitarehi pitūbhi pitūhi; pitu pituno pitussa, pitarānaṃ pitānaṃ pitūnaṃ pitunnaṃ; pitari, pitaresu pitūsu pitusu. Similarly, bhātā bhātaro etc.

(Here end) the stems ending in ‘u’.

[…] Ū-ending masculine word ‘abhibhū’. Similarly, the suffixes ‘si’ etc. should be applied. ‘Si’ is dropped. So abhibhū. When the case-ending ‘yo’ is elided:- te abhibhū. By the rule ‘agho rassaṃ’ (84-144) etc. shortening is applicable. The sound ‘va’ is applicable. Due to being shortened, it is not changed into the state of ‘a’. Abhibhuvo; bho abhibhu, bhavanto abhibhū abhibhuvo. Due to being shortened, it is not changed into ‘ve’. The remaining forms are similar to those of the word ‘bhikkhu’. The difference lies only in shortening. Abhibhuṃ, abhibhū abhibhuvo; abhibhunā, abhibhūbhi abhibhūhi; abhibhuno abhibhussa, abhibhūnaṃ etc. Similar are sayambhū, vessabhū, parābhibhū etc. The difference of the word ‘sahabhū’ lies only in the case-ending ‘yo’ changed into ‘no’. Sahabhū, sahabhū sahabhuvo sahabhuno etc. Likewise, the difference of the word ‘sabbaññū’ is only in the case-ending ‘yo’. So sabbaññū, te sabbaññū. When the in the rule ‘lato vo kāro ca’ (119-155), the case-ending ‘yo’ is changed into ‘no’. And the sound ‘va’ is not applicable because the governing ‘vā’ is for vavatthitavibhāsā. Sabbaññuno; bho sabbaññu, sabbaññū sabbaññuno; sabbaññuṃ, sabbaññū sabbaññuno etc. Similarly, maggaññū, dhammaññū, atthaññū, kālaññū, mattaññū, kataññū, viññū, vidū, vedagū, pāragū etc.

(Here end) the stems ending in ‘ū’.

The stem ending in ‘e’ has not a literary occurance. O-ending masculine word ‘go’. Si etc. are applied after it. ‘Si’ is elided. Go gacchati (cow goes). The word ‘go’ from the rule ‘gāva se’ (73-174) is governing. The word ‘āva’ is understood in the following :-

(74-169) Yosu ca.

(The word ‘go’) followed by the case-endings ‘yo’ is also (changed into ‘āva’).

The case-ending ‘yo’ (nominative and accusative plural) having followed, ‘o’ of ‘go’ is also changed into ‘ava’. By the force of ‘ca’, it is also found when followed by the case-ending nā, smā, smiṃ and su. The case-ending ‘yo’ is changed into ‘o’ by the force of ‘tu’ in the rule ‘tato yonaṃ o tu’ (205-106). Sara-lopa etc. are applicable. Gāvo tiṭṭhanti (Cows stand).

(75-170) Ava-amhi ca.

When the case-ending ‘aṃ’ follows, (the vowel) ‘o’ of ‘go’) is changed into (‘āva’) and ‘ava’.

[…] The case-ending ‘aṃ’ having followed, the vowel ‘o’ of ‘go’ is changed into ‘āva’ and ‘ava’. By the force of ca, ‘ava’ substitute is also found when the case-endings yo, nā, sa, smā, smiṃ and su follow. Gavo gacchanti (Cows go), he go, he gāvo he gavo. Now, regarding the second case-ending :- the word ‘amhi’ is understood.

(76-171) Āvassa-u vā.

The final vowel of ‘āva’ is optionally changed into ‘u’.

The case-ending ‘aṃ’ having followed, the final vowel of ‘āva’, that is of the substitute ‘gava’, is optionally changed into ‘u’. The niggahita is applicable by the rule ‘ammo’ etc. (82-149). Gāvuṃ gāvaṃ gavaṃ, gāvo gavo. The rule ‘goṇa naṃhi vā’ (80-173) is understood in the following:-

(81-172) Su-hi-nā-su ca.

The case-endings su, hi and nā having followed, (the word ‘go’ is also changed).

The entire word ‘go’ followed by the case-endings su, hi and nā is optionally changed into ‘Goṇa’. By the force of ‘ca’, the remaining (case-endings) also are included. Goṇo, goṇā; he goṇa, he goṇā; goṇaṃ, goṇe; goṇena, goṇebhi goṇehi; goṇassa.

(80-173) Goṇa naṃhi vā.

The case-ending ‘naṃ’ having followed, (the word ‘go’) is optionally changed into ‘goṇa’.

[…] The entire word ‘go’ followed by the case-ending ‘naṃ’ is optionally changed into ‘goṇa’. Goṇānaṃ; goṇā goṇamhā goṇasmā, goṇebhi goṇehi; goṇa-substitute is not applicable :- Gāvena gavena, gobhi gohi.

(73-174) Go-āva se.

(The vowel ‘o’ of the word) ‘go’ followed by the case-ending ‘sa’ is changed into ‘gāva’.

This rule has three padas i.e. go āva se. The word ‘go’ in the rule means ‘gossa o’, that is ‘o’ belonging to ‘go’. When the case-ending ‘sa’ follows, ‘o’ of ‘go’ is changed into ‘āva’. Gāvassa gavassa. In the context of the case-ending ‘naṃ’ :- the words ‘go’ and ‘ava’ are understood in the following :-

(77-175) Tato naṃ aṃ patimhā alutte ca samāse.

After that word, the case-ending ‘naṃ’ is changed into ‘aṃ’ and (‘o’ of ‘go’ is changed into ‘ava’) if the word ‘pati’ follows and if ‘aluttasamāsa’ is formed.

The case-ending ‘naṃ’ after the word ‘go’ is also changed into ‘aṃ’ and ‘o’ of ‘go’ is changed into ‘ava’, if the word ‘pati’ follows, and if ‘aluttasamāsa’ is formed. By the force of ‘ca’, it is changed into ‘aṃ’ and ‘ava’ even when compound is not formed. Gavampatissa therassa. Gavaṃ. By the word ‘ca’ in the rule ‘su-nā-hi-su ca’ (81-172) also when the case-ending ‘naṃ’ follows, the change into ‘gu’ is found. By the word ‘ca’ in the rule ‘no ca dvādito namhi’ (67-229), the sound ‘na’ is augmented. Gunnaṃ or gonaṃ. Gāvā gāvamhā gāvasmā gavā gavamhā gavasmā, gobhi gohi; gāvassa gavassa, gavaṃ gunnaṃ gonaṃ; gāve gāvamhi gāvasmiṃ gave gavamhi gavasmiṃ, gāvesu gavesu gosu.

(Here end) the stems ending in ‘o’.

Thus, the masculine words are :-

“Purisa guṇavā rājā sā aggi daṇḍī bhikkhu
satthā abhibhū sabbaññū and go.”

(The treatment of) masculine words is over.

Now, (after the masculine gender) the words of the feminine gender are being told. The a-ending feminine word has not a literary occurance. The ā-ending feminine word ‘kaññā’. When the stem ‘kañña’ is formed:-

(237-176) Itthiyaṃ ato ā-paccayo.

After a stem ending in ‘a’, the suffix ‘ā’ is used in the feminine gender.

The suffix ‘ā’ is used after a stem ending in ‘a’, in feminine gender.

“The feminine suffixes indicating basic meaning are like
si etc. Ṇa etc. are indicative of the meanings of suffixes
together with the basic meaning.”

First, by the rule ‘saralopo etc.’ the preceding vowel is elided and it is taken to the place of latter sound. Now, as it is told that ‘dhātupaccayavibhattivajjitaṃ atthavaṃ liṅgaṃ’, the case-ending does not indicate gender. Thus, the application of case-ending does not occur. By the word ‘ca’ in the rule ‘taddhita-samāsa-kitakā-nāmaṃ vā tavetūnādīsu ca’ (601-319), the stem with a feminine suffix also is called nāma. The application of ‘si’ etc. should be known as earlier. By the rule ‘sesato […] lopaṃ gasi-pi’ (220-74), the case-ending ‘si’ is dropped. Sā kaññā. Now, regarding the plural number :- the technical term ‘ga’ from the rule ‘ālapane si gasañño’ (57-71) is applicable. The word ‘itthikhyā’ from the rule ‘te itthikhyā po’ (58-29) is understood in the following :-

(60-177) Ā gho.

The sound (gender-ending) ‘ā’ is called ‘gha’.

The gender ending ‘ā’ belonging to feminine gender is called ‘gha’. Thus, the term ‘gha’ is applied. The case-ending ‘yo’ is optionally elided by the rule ‘ghapato ca yonaṃ lopo’ (118-146). Tā kaññā tā kaññāyo (Those girls). Now, regarding the vocative case :- the word ‘gassa’ from the rule ‘sakhato gasse vā’ (113-132) is understood in the following :-

(114-178) Ghat-e ca.

Also after stems ending in ‘gha’, (‘ga’) is changed into ‘e’.

After ‘gha’ stems (feminine stems ending in ‘ā’) ‘ga’ is also changed into ‘e’. Saralopa etc. are applied. Bhoti kaññe, bhotiyo kaññā kaññāyo (O you girls). In the accusative singular, due to saralopa and pakatibhāva, we have kaññaṃ, kaññā kaññāyo. Now, regarding the third case-ending etc. the words ‘āya’ and ‘ekavacanaṃ’ from the rule ‘āya catuttha-ekavacanānaṃ’ (109-295) are understood.

(111-179) Gha-to n-ādīnaṃ.

After ‘gha’, nā etc. are substituted (by āya).

[…] After the ‘gha’ stems having the vowel ‘ā’ the group of the case-endings begining with ‘nā’ and ending with ‘smiṃ’ is changed into kaññābhi kaññāhi; kaññāya, kaññānaṃ; kaññāya, kaññābhi kaññāhi; kaññāya, kaññānaṃ. Now regarding the case-ending ‘smiṃ’ :-

(216-180) Gha-pa-to smiṃ yaṃ vā.

After ‘gha’ and ‘pa’, the case-ending ‘smiṃ’ is optionally changed into ‘yaṃ’.

The case-ending ‘smiṃ’ used after the stems ‘gha’ and ‘pa’ is optionally changed into ‘yaṃ’. Also it is changed into ‘āya’ elsewhere. Kaññāyaṃ kaññāya, kaññāsu. Other similar words are :-

“saddhā medhā paññā vijjā cintā mantā taṇhā vīṇā
icchā mucchā ejā māyā mettā mattā sikkhā bhikkhā
jaṅghā gīvā jivhā vācā chāyā āsā gaṅgā nāvā
gāthā senā lekhā sālā mālā velā pūjā khiḍḍā
pipāsā vedanā saññā cetanā tasiṇā pajā
devatā vaṭṭakā godhā balākā parisā sabhā
ūkā sevālikā laṅkā salākā vālikā sikhā
visākhā visikhā sākhā vācā vañjhā jaṭā ghaṭā
jeṭṭhā soṇḍā vitaṇḍā karuṇā vanitā latā
kathā niddā sudhā rādhā vāsanā siṃsapā papā
pabhā sīmā khamā jāyā khattiyā sakkharā surā
dolā tulā silā līlā lālelā mekhalā kalā
vaḷavā alambusā musā mañjūsā sulasā disā
nāsā juṇhā guhā īhā lasikā vasudhā etc.

The difference of the word ‘ammā’ etc. is only in vocative. Amma, ammā ammāyo. When, according to ‘ghate ca’ (114-178), ‘ga’ is substituted […] by the sound ‘e’ :-

(115-181) Na amma-ādito.

After ‘amma’ etc. the ‘ga’ is not changed.

After the words ammā, annā etc. the ‘ga’ vocative singular is not changed into ‘e’. The shortening is applicable by the rule ‘ākāro vā’ (246-73). Bhoti amma, bhoti ammā, bhotiyo ammā ammāyo. Similarly, annā annāyo, bhoti anna bhoti annā, bhotiyo annā annāyo. Ambā, ambā ambāyo; bhoti amba bhoti ambā, bhotiyo ambā ambāyo etc.

(Here end) the stems ending in ‘ā’.

I-ending feminine word ‘ratti’. As before, si etc. should be applied. ‘Si’ is elided. Ratti. Now, regarding the plural number :- the words ‘saññā’ (57-71) and ‘i-vaṇṇa-u-vaṇṇa’ (58-29) are understood in the following :-

(59-182) Te itthikhyā po.

Those occuring at the end of feminine stems are called ‘pa’.

“Itthikhyā” means the term known as feminine. Those the ‘i’ vaṇṇa and ‘u’ vaṇṇa occuring at the end of feminine stems are called ‘pa’. Thus, the technical term ‘pa’ is applied. The case-ending ‘yo’ is elided by the rule ‘ghapato ca’ (118-146). By the rule ‘yosu kata etc.’ (88-147), lengthening is applied. Rattī rattiyo or ratyo; he ratti, he rattī he rattiyo. Niggahita is applicable by the rule ‘aṃ-o’ etc. (82-149). Rattiṃ, rattī rattiyo. Now, regarding the third case-ending etc. the words ‘ekavacanānaṃ’ and ‘nādīnaṃ’ (111-179) are understood in the following :-

(112-183) Pa-to yā.

After ‘pa’, (‘nā’ etc.) are changed into ‘yā’.

After ‘i’ vaṇṇa and ‘u’ vaṇṇa which are technically called ‘pa’, the groups of the singular case-endings ‘nā’ etc. are changed into ‘yā’. Rattiyā, rattībhi rattīhi rattibhi rattihi; rattiyā, rattīnaṃ rattinaṃ. Now, regarding the fifth case-ending :-

(68-184) Aṃ-ā pa-to smiṃ smānaṃ vā.

The ‘smiṃ’ and ‘smā’ case-endings added to the ‘pa’ stems are optionally changed into ‘aṃ’ and ‘ā’.

After the ‘pa’ stems, the case-endings ‘smiṃ’ and ‘smā’ are optionally changed into ‘aṃ’ and ‘ā’ respectively. The word ‘vā’ is in the sense of vavatthitavibhāsā. By that, after the ending of u-vaṇṇa they are not changed. Also after i-vaṇṇa-ending, it should be understood according to usage. The word ‘sare’ (70-30) and ‘yavakāro’ (71-489) are understood in the following:- The word ‘yo’ (74-169) and ‘ekavacana’ (62-206) are to be used by sīhagati and maṇḍūkagati.

(72-185) Pasaññassa ca.

The ‘pa’ stem is also changed (into ‘ya’).

[…] A vowel-substitute of the case-ending ‘yo’ or of a singular case-ending having followed, the ‘i’ vaṇṇa belonging to ‘pa’ is also changed into ‘ya’. Moreover, in this context, the sound ‘ya’ only is governing. By the force of the technical term ‘pa’ only the ‘i’ vaṇṇa is to be taken. The word ‘ca’ is used to reject the rule in the cases of ‘ratto’ etc. Ratyā singular the substitutes ‘aṃ’ and ‘ya’ are applicable. Ratyaṃ. The yaṃ-substitute is applicable by the rule ‘ghapato smiṃ yaṃ vā’ (216-180). Rattiyaṃ. The word ‘aṃ’, ‘smiṃ’ and ‘vā’ are understood elsewhere :-

(69-186) Ādi-to o ca.

And after ‘ādi’, (smiṃ) is changed into ‘o’.

The case-ending ‘smiṃ’ after ‘ādi’ is optionally changed into ‘aṃ’ and ‘o’. By the word ‘ca’ after other stems also, it is changed into ‘ā’, ‘aṃ’ and ‘o’. Ratyā rattiṃ ratto rattiyā, rattīsu rattisu.

Similar are other nouns ending in ‘i’ :-

“Patti yutti vutti kitti mutti titti khanti kanti
santi tanti siddhi suddhi iddhi vuddhi buddhi bodhi
bhūmi jāti pīti sūti nandi sandhi sāṇi koṭi
diṭṭhi vuṭṭhi tuṭṭhi yaṭṭhi pāḷi āḷi nāḷi keḷi
sati mati gati cuti dhiti yuvati vikati
rati ruci rasmi asani vasati osadhi dhūli aṅguli dundubhi
doṇi aṭavi chavi etc.”

(Here end) the stems ending in ‘i’.

The ī-ending feminine word ‘itthī’. The word ‘itthī’ is belonging to the stems ending in ‘ī’ (and) feminine. Now regarding the stem ‘itthī’ :- the words ‘itthiyaṃ’ and ‘paccayo’ (237-176) are understood.

(238-187) Nadādi-to vā ī.

After the words of the ‘nada’ group or otherwise the suffix ‘ī’ is used.

The suffix ‘ī’ is used in the feminine gender after the words of the nada group or non-nada group. The word ‘vā’ is used for the collection of non-nada group etc. By that, after the words puthu, go etc. also ‘ī’ is understood. Now, regarding the elision of the vowel :- when ‘asavaṇṇa’ occurs by the rule ‘kvaci-asavaṇṇānaṃ lutte’ (14-16), the original form of ‘ī’ is retained; the term ‘nāma’ is applicable. The si etc. are applicable. Itthī, itthī. Shortening is applicable by the rule ‘agho rassaṃ’ (84-144). Itthiyo. Now, regarding the vocative :- shortening is applicable by the rule ‘jha-la-pā rassaṃ’ (245-153). Bhoti itthi, itthī itthiyo. Regarding the accusative singular :- the word ‘vā’ from the rule ‘ghapato smiṃ yaṃ vā’ (216-180) is understood :-

(223-188) Aṃ yaṃ ī-to pasañña-to.

After the words ending in ‘ī’ called ‘pa’, the case-ending ‘aṃ’ is changed into ‘yaṃ’.

The case-ending ‘aṃ’ is optionally changed into ‘yaṃ’ after the words ending in ‘ī’ which are technically called ‘pa’. Itthiyaṃ itthiṃ, itthī itthiyo; itthiyā, itthībhi itthīhi; itthiyā, itthīnaṃ; itthiyā, itthībhi itthīhi; itthiyā, itthīnaṃ; itthiyaṃ itthiyā, itthīsu. Similarly, nadī, nadī. When the case-ending ‘yo’ is not elided :- by the word ‘tu’ in the rule ‘tato yonaṃ o tu’ (205-160), the case-ending ‘yo’ is changed into ‘o’ too. The vowel ‘ī’ is changed into ‘ya’ by the rule ‘pasaññassa ca’ (73-185). By the rule ‘yavataṃtalana’ […] etc. (269-41), ‘dya’ becomes ‘ja’. Then reduplication is applicable. Najjo/nadiyo sandanti (Rivers flow). Eventhough the words ‘najjo’ etc. are being proved here in this manner, in vutti, they are proved by the force of the expression ‘ānatta’ (98-189). It should be understood that this is just to show an alternative way of accomplishment like that of the words atraja, sugata etc. He nadi, he nadī he najjo he nadiyo; nadiyaṃ nadiṃ, nadī najjo nadiyo. The case-endings ‘nā’ and ‘sa’ are sometimes changed into ‘ā’ by yogavibhāga as ‘ā pato’ in the rule ‘amā’ etc. (68-184). By that the following expressions are proved- ‘na jaccā vasalo hoti’ and ‘puthabyā ekarajjena’ etc. The conjunct ‘dya’ is changed into ‘ja’ and it is reduplicated as previous. Najjā/nadiyā kataṃ (done by river), nadībhi nadīhi; najjā nadiyā, nadīnaṃ; najjā nadiyā, nadībhi nadīhi; najjā nadiyā, nadīnaṃ; najjaṃ nadiyaṃ nadiyā, nadīsu. Similar words like ‘itthī’ are :-

“mahī vetaraṇī vāpī pāṭalī kadalī ghaṭī
nārī kumārī taruṇī vāruṇī brāhmaṇī sakhī
gandhabbī kinnarī nāgī devī yakkhī ajī migī
vānarī sūkarī sīhī haṃsī kākī and kukkuṭī etc.

Similarly, when after the word mātula the suffix ‘ī’ is added :-

(98-189) Mātula-ādīnaṃ ānattaṃ īkāre.

(The final vowel) of the words beginning with ‘mātula’ followed by ‘ī’ is changed into ‘āna’.

The final of the words mātula, ayyaka, vāruṇa etc. when followed by the suffix ‘ī’ is changed into ‘āna’. The genitive is used to indicate the final sound. Saralopa etc. should be operated. Mātulānī. Similarly, […] ayyakānī, varuṇānī. The remaining forms are similar to those of the word ‘itthī’. Among the non-nada words, after the word ‘puthu’ the suffix ‘ī’ is to be added. By the force of ‘ca’, in the rule ‘o sare ca’ (78-31), the vowel ‘u’ is changed into ‘ava’. Puthavī puthaviyo. Now, regarding the case-endings ‘sa’, smā and smiṃ : puthabyā puthaviyā; puthabyā pathaviyā; puthabyaṃ puthaviyaṃ puthaviyā etc. After the word ‘go’ the suffix ‘ī’ is to be added by the rule ‘nadādito vā’ (238-187) or by mahāvutti. Or in the rule ‘gāve se’ (73-174) by yogavibhāga of ‘gāva’ the vowel ‘o’ is changed into ‘āva’. The forms gāvī; gāvī gāviyo etc. are similar to those of the word ‘itthī’. Now regarding ‘māṇava’, the words ‘itthiyaṃ’ (237-176) ‘vā’ and ‘ī’ (238-187) are understood :-

(239-190) Ṇava-ṇika-ṇeyya-ṇa-ntūhi.

After the words ending in the suffixes ṇava, ṇika, ṇeyya, ṇa and ntu.

The suffix ‘ī’ is used after the feminine words ending in the suffxed ṇava, ṇika, ṇeyya, ṇa and ntu. The word ‘vā’ is governing to reject this in some examples. Saralopa etc. should be operated. Māṇavī. Similarly, nāvikī, venateyyī, gotamī. Now regarding the word ‘guṇavantu’ :- the word ‘vā’ is understood :-

(341-191) Ntussa taṃ īkāre.

The suffix ‘ntu’ being followed by the suffix ‘ī’ is changed into ‘ta’.

The entire suffix ‘ntu’ being followed by the suffix ‘ī’ is optionally changed into ‘ta’. In addition, saralopa etc. should be operated. Guṇavatī, guṇavatī guṇavatiyo; guṇavantī, guṇavantī guṇavantiyo etc. are similar to the forms of the word ‘itthī’. Similarly, kulavatī, sīlavatī, yasavatī, rūpavatī, satimatī, gomatī. By the rule ‘nadādito vā’ (238-187) after the word ‘mahanta’ the suffix ‘ī’ should be added. As the word ‘ntu’ is used (in the rule), optionally the substitute ‘ta’ (for nta of mahanta) is indicated. Mahatī, mahantī. Now regarding ‘bhavanta + ī’ :- the word ‘īkāre’ is to be understood :-

(242-192) Bhavato bhoto.

The word ‘bhavanta’ is changed into ‘bhota’.

The entire word ‘bhavanta’ followed by the feminine suffix ‘ī’ is changed into ‘bhota’. Sā bhotī, bhotī bhotiyo; he bhoti, he bhotī bhotiyo etc. Now regarding the word ‘bhikkhu’ :- the words itthiyaṃ (237-176) and ‘vā’ (238-187) are understood :-

(240-193) Pati-bhikkhu-rāja-īkārantehi inī.

After the words ending in ‘pati’, bhikkhu, rāja and ī, the suffix ‘inī’ is used.

The suffix ‘inī’ is used in the feminine gender after the words ending in pati, bhikkhu, rāja and ī. By the force of ‘tu’ in the rule ‘saralopo amādesa’ etc. (83-87), the preceding vowel sometimes is not dropped. The latter vowel is elided by the rule ‘vā paro asarūpā’ (13-15). Bhikkhunī, bhikkhunī bhikkuniyo etc. After the word ‘gahapati’ the suffix ‘inī’ is added. The word ‘attaṃ’ is understood :-

(91-194) Patissa inimhi.

‘a’).

The final vowel of the word ‘pati’ followed by the suffix ‘inī’ is changed into ‘a’. Similarly, when the following vowel is elided, lengthening is applicable by the rule ‘pubbo ca’ (11-18). Gahapatānī. Similarly, after the word ‘rāja’ the suffix ‘inī’ is added, as also saralopa and pakatibhāva are applicable. Rājinī. Among the stems ending in ‘ī’, the suffix ‘inī’ is used after the word ‘daṇḍi’. Saralopa etc. are applicable. Daṇḍinī, daṇḍinī daṇḍiniyo; similarly, hatthinī, medhāvinī, tapassinī, piyabhāṇinī etc. Now regarding ‘pokkharī + inī’ :- the vowels ‘i’ and ‘na’ are changed into ‘a’ and ‘ṇa’ by the rule ‘tesu vuddhi’ (362-355) etc. Pokkharaṇī pokkharaṇī. By the force of ‘tu’ in the rule ‘tato yonaṃ o tu’ (205-160), the case-ending ‘yo’ is changed into ‘o’ and the vowel ‘ī’ is changed into ‘ya’. By the force of ‘kāra’ in the rule ‘yavataṃ’ (274-41) etc. ‘ṇya’ becomes ‘ña’. Reduplication is applied. Pokkharañño or pokkharaṇiyo etc. The governing ‘vā’ is to be used to include that which is not directly referred to. By that also after the words ‘vidū, yakkha’ etc. the suffix ‘inī’ is indicated. Paracittavidunī. Process of paralopa and shortening are to be made. Paracittavidunī, paracittaviduniyo; yakkhinī, yakkhiniyo; sīhinī sīhiniyo etc.

(Here end) the nouns ending in ‘ī’.

U-ending feminine word ‘yāgu’. Its process of declension is like that of the word ‘ratti’. The difference is only in absence of aṃ-ādesa. Yāgu, yāgū yāguyo; he yāgu, he yāgū yāguyo; yāguṃ, yāgū yāguyo; yāguyā, yāgūbhi yāgūhi […] yāgubhi yāguhi; yāguyā, yāgunaṃ; yāguyā, yāgūbhi yāgūhi yāgubhi yāguhi; yāguyā, yāgūnaṃ yāgunaṃ; yāguyaṃ yāguyā, yāgūsu yāgusu. Similarly, dhātu, dhenu, kāsu, daddu, kaṇḍu, kacchu, rajju, kareṇu, piyaṅgu, sassu etc. Now regarding the difference of the word ‘mātu’ :- The process of declension is like that of the word ‘pitu’. The ‘āra-substitute’ is not applicable (optionally) by the abstract form ‘ārattaṃ’ (as in pitu). The difference lies only in ya-ādesa by the rule ‘pato yā’ (111-183). Mātā, mātaro; bhoti māta bhoti mātā, bhotiyo mātaro; mātaraṃ; mātaro; mātarā mātuyā matyā. The vowel ‘u’ is elided and shortening is applied by the rule ‘tesu vuddhi’ etc. (362-355). Mātarebhi mātarehi mātūbhi mātūhi mātubhi mātuhi; mātu mātussa mātuyā, mātarānaṃ mātānaṃ mātūnaṃ mātunaṃ, mātarā mātuyā, mātarebhi mātarehi mātūbhhi mātūhi mātubhi mātuhi; mātu mātussa mātuyā, mātarānaṃ mātānaṃ mātūnaṃ matunaṃ; mātari, mātaresu mātūsu mātusu. Similarly, dhīta, dhītaro; duhitā, duhitaro etc.

(Here end) the nouns ending in ‘u’.

Ū-ending feminine word ‘jambū’. Jambū, jambū jambuyo; he jambu, he jambū jambuyo; jambuṃ, jambū jambuyo etc. the forms are like those of the word ‘itthī’.

“Similarly, indeed, vadhū sarabhū / sarabū, sutanū,
camū/ vāmurū, nāganāsūrū are like the word ‘jambū’.”

(Here end) the nouns ending in ‘ū’.

[…] O-ending feminine word ‘go’. Its process of declension is like that of the masculine word ‘go’. “The enlisting (of the words) in feminine gender is as follows :-

Kaññā, ratti, nadī, itthī mātulānī, bhikkhunī
daṇḍinī, yāgu, mātā jambū and go.”

(The treatment of) the feminine gender is over.

Now, the topic about the neuter gender is being told. A-ending neuter word ‘citta’. The case-endings ‘si’ etc. are applied as earlier. Now regarding ‘citta + si’ :- The words ‘napuṃsakehi’ (217-199) and ‘ato niccaṃ’ (218-196) are understood :-

(219-195) Si-ṃ.

The case-ending ‘si’ is changed into ‘aṃ’.

This rule has two words ‘si’ and ‘aṃ’. The case-ending ‘si’ is always changed into ‘aṃ’ after neuter genders ending in ‘a’. Saralopa, pakatibhāva etc. are applicable. Cittaṃ. Now, regarding the plural :- the words ‘yonaṃ ni napuṃsakehi’ (217-199) are understood :-

(218-196) Ato niccaṃ.

After (the neuter gender ending in) ‘a’ (the case-ending ‘yo’) is always (changed into ‘ni’).

The case-ending ‘yo’ is always changed into ‘ni’ after the neuter gender ending in ‘a’. The sound ‘ni’ is optionally changed into ‘ā’ by […] the rule ‘sabbayonīnaṃ ā e’ (107-69). Moreover lengthening is applied by the rule ‘yosu kata’ etc. (88-147). Cittā cittāni.

“Even when the case-ending ‘yo’ is changed into ni,
ā and e by the regular process, in this context, the
state of ā and e occurs sometimes only; to indicate this
fact, the rule ‘ato niccaṃ’ is specifically referred to.”

In the vocative, ‘ga’ is elided. He citta, he cittā cittāni. In accusative, ‘ni’ is changed into ‘e’ optionally. Cittaṃ, citte cittāni. The remaining forms are like those of the word ‘purisa’. Similar other words :-

“puñña, pāpa, phala, rūpa, sādhana / sota, ghāna, sukha,
dukkha, kāraṇa / dāna, sīla, dhana, jhāna, locana / mūla,
kūla, bala, jāla, maṅgala / naḷina, liṅga, mukha, aṅga,
jala, ambuja / pulina, dhañña, hirañña, pada, amata /
paduma, puṇṇa, susāna, vana, āvudha / hadaya, cīvara,
vattha, kula, indriya /

nayana, vadana, yāna, udāna, sopāna, pāna / bhavana,
bhuvana, loha, ālāta, tuṇḍa, aṇḍa pīṭha / karaṇa, maraṇa,
ñāṇa, ārammaṇa, arañña, tāṇa / caraṇa, nagara, tīra,
chatta, chidda, udaka etc.” //

The difference in the word ‘kamma’ in the third case-ending, singular etc. Kammaṃ, kammā kammāni; he kamma, he kammā kammāni; kammaṃ, kamme kammāni. The rules ‘susmiṃ ā vā’ (158-143) and ‘u nāmhi ca’ (159-139) are understood in the following :-

(160-197) A kammantassa ca.

The final vowel of the word ‘kamma’ too is changed into ‘a’.

The final vowel of the word ‘kamma’ followed by the case-ending ‘nā’ is optionally changed into ‘a’ and ‘u’. By the force of ‘anta’ the final of the words thāma, addha etc. also become ‘u’. By the force of ‘ca’ when the case-endings ‘nā’ and ‘su’ follow, the final of the words maghava and yuva is optionally changed into ‘ā’. Kammunā kammanā or kammena, kammebhi kammehi. Now regarding the case-endings ‘sa’ and ‘smā’ :- by the force of ‘ca’ in the rule ‘u nāmhi ca’ (159-139), the final vowel of the words puma, kamma, and thāma followed by the case-endings ‘sa’ and ‘smā’ is optionally changed into ‘u’. Kammuno kammassa, kammānaṃ; kammunā kammā kammamhā kammasmā, kammebhi kammehi; kammuno kammassa, kammānaṃ. Now regarding the case-ending ‘smiṃ’ :- by the force of ‘tu’ in the rule ‘brahmato tu smiṃ ni’ (197-125), sometimes ‘ni’ is laid down. Kammani kamme kammamhi kammasmiṃ, kammesu. Similarly, thāmunā thāmena or thāmasā; thāmuno thāmassa; thāmunā thāmā; addhunā, addhuno etc. forms are like earlier. Guṇavantu + si :- When the rules ‘savibhattissa’ (120-243) ‘ntussa’ (122-99) and ‘simhi’ (124-98) are applied :-

(125-198) Aṃ napuṃsake.

In neuter gender, (ntu) is changed into ‘aṃ’.

When the case-ending ‘si’ follows, the suffix ‘ntu’ with the case-ending is changed into ‘aṃ’ in the neuter gender. Guṇavaṃ cittaṃ. Now, regarding the case-ending ‘yo’ :- it is changed into ‘a’ and ‘i’ by […] the rules ‘ntussa nto’ (122-99) ‘yosu ca’ (74-169). Guṇavanti guṇavantāni. The remaining declension is easy to understand. Gacchant + si :- it is changed into ‘aṃ’ by the rule ‘simhi gacchantānaṃ ntusaddo aṃ’ (186-107). Gacchaṃ gacchantaṃ, gacchantā gacchantāni.

The stems ending in ‘a’ (are over).

Ā-ending neuter word assaddhā. Now, regarding the base form of the word ‘assaddhā’ :- The final vowel of samāsa becomes short by the rule ‘saro rasso napuṃsake’ (299-322) after having taken ‘samāsassa’ as governing. As it is a samāsa the term nāma is applicable. Si etc. are applied. The remaining process is the same as that of ‘citta’. Assaddhaṃ kulaṃ (unfaithful family), assaddhā or assaddhāni kulāni etc. Similar is the word ‘mukhanāsikā’. That word is a dvandva singular, therefore, it is always used in singular. Mukhanāsikaṃ; he mukhanāsika; mukhanāsikena etc.

The stems ending in ‘ā’ are over.

I-ending neuter word ‘aṭṭhi’. Si etc. are applied. ‘Si’ is elided. Aṭṭhi. The word ‘vā’ is understood in the following :-

(217-199) Yonaṃ ni napuṃsakehi.

After the neuter stems, the case-ending ‘yo’ is changed into ‘ni’.

The entire case-ending ‘yo’ is optionally changed into ‘ni’ after the neuter gender stems. Aṭṭhīni. Otherwise the case-ending ‘yo’ is always […] dropped and lengthening is applicable. Aṭṭhī. Similarly, he aṭṭhi; he aṭṭhī he aṭṭhīni; aṭṭhiṃ, aṭṭhī aṭṭhīni aṭṭhinā etc. are similar to those of the word ‘aggi’. Similarly, satthi, dadhi vāri akkhi acchi etc.

The stems ending in ‘i’ are over.

The ī-ending neuter word ‘sukhakārī’. Now, regarding ‘sukhakārī + si’ :- Shortening is applicable by the rule ‘agho rassaṃ’ etc. (84-144) when the case-ending ‘si’ follows, as it is in neuter gender. The case-ending ‘si’ is elided. Sukhakāri dānaṃ (gift causing happiness), sukhakārī sukhakārīni; he sukhakāri, he sukhakārī he sukhakārīni; sukhakārinaṃ sukhakāriṃ; sukhakārī sukhakārīni. The remaining forms are like those of the word ‘daṇḍī’. Similarly, sīghayāyī etc.

The stems ending in ‘ī’ are over.

U-ending neuter word ‘āyu’. Its process of declension is like that of the word ‘aṭṭhi’. Āyu, āyū āyūni; he āyu, he āyū he āyūni; āyuṃ, āyū āyūni; āyunā. Due to being belonged to the manogaṇa the form ‘āyusā’ is proved. Āyūbhi āyūhi; āyuno āyussa āyūnaṃ etc. Similar other words are :- cakkhu vasu dhanu dāru tipu madhu hiṅgu siṅgu vatthu matthu jatu ambu assu etc.

The stems ending in ‘u’ are over.

Ū-ending neuter word ‘gotrabhū’.

Now regarding ‘gotrabhū + si’ :- Shortening is applicable because it has neuter gender. The case-ending ‘si’ is elided. Gotrabhu cittaṃ (mystic consciousness), gotrabhū gotrabhūni; he gotrabhu, he gotrabhū he gotrabhūni; gotrabhuṃ; gotrabhū gotarabhūni gotrabhunā etc. are like those of the word ‘abhibhū’ in masculine gender. Similarly, abhibhū sayambhū dhammaññū etc.

The stems ending in ‘ū’ are over.

O-ending neuter word ‘cittago’. When bahubbīhi compound is formed in the sense of ‘cittā gāvo assa kulassa’, the vowel ‘o’ is shortened into ‘u’ by the rule ‘saro rasso napuṃsake’ (299-322) as ‘o’ has vicinity of ṭhāna and payatana. Si etc. are applied. The ‘si’ is dropped. Cittagu kulaṃ, cittagū cittagūni etc. forms are like those of the word ‘āyu’.

The treatment of the ‘O’ ending word is over.

Thus, the neuter words are :-

Citta, kamma, assaddhā aṭṭhi, sukhakāri
āyu, gotrabhū, dhammaññū and cittago.

(The treatment of) the neuter gender is over.

Now, the topic of pronouns is being told. Twenty seven sabbanāma-s are :- Sabba, katara, katama, ubhaya, itara, añña, aññatara, aññatama, pubba, para, apara, dakkhiṇa, uttara, adhara, ya, ta, eta, ima, amu, kiṃ, eka, ubha, dvi, ti, catu, tumha, and amha. These have three genders because they are called ‘sabbanāma-s’. When it indicates a specific gender, namely, masculine, the declension is as follows. In this context, the word ‘sabba’ means ‘all’. The case-endings ‘si’ etc. should be applied as before. By the rule ‘so’ (104-66), the case-ending ‘si’ is changed into ‘o’. Saralopa, paranaya etc. are to be applied. Sabbo jano (All people). Now, regarding the plural number :- ‘sabba + yo’. The words ‘sabba’ etc. are technically called ‘sabba-nāma’ by the rule ‘parasamaññā payoge’ (9-11). The word ‘yo’ is understood :-

(164-200) Sabbanāma-akārata-e paṭhamo.

After pronouns ending in ‘a’ (the first case-ending yo) is changed into ‘e’.

Nāma’s belonging to all (sabba) of the three masculine, feminine and neuter, nouns are ‘sabba-nāma-s’. The first case-ending ‘yo’ used after ‘a’ of all those genders-technically called ‘sabba-nāma-s’ is changed into ‘e’. Sabbe purisā (All men). Why ‘akārato’ is used ? Because this is not found in the following :- sabbā amū, he sabba sabbā, he sabbe; sabbaṃ, sabbe; subbena, sabbebhi sabbehi. When for Dative singular the substitute ‘āya’ is laid down :- The words ‘ato’ (103-79), ‘ā e’ (107-69) ‘smāsmiṃnaṃ’ (108-90) and ‘āya catutthekavacanassa’ (109-295) are understood in the following :-

(110-201) Tayo neva ca sabbanāmehi.

After pronominal stems, the three are not changed.

The case-endings smā, smiṃ do not become ā, e and āya after pronouns ending in ‘a’. Thus, ‘āya’ substitute is forbidden. The word ‘ca’ is used to reject this for some cases. By that, after ‘pubba’ etc. the case-endings smā and smiṃ become ā and e also. Sabbassa. The words ‘akāro’ and ‘e’ are understood in the following :-

(102-202) Sabbanāmānaṃ naṃhi ca.

Before the case-ending ‘naṃ’ (the final vowel ‘a’) of pronominal stems too (becomes ‘e’).

The final vowel ‘a’ of all pronouns too is changed into ‘e’ before the case-ending ‘naṃ’. The word ‘sabbanāmato’ is understood in the following :-

(168-203) Sabbato naṃ saṃ-sānaṃ.

After all pronouns, the case-ending ‘naṃ’ is changed into ‘saṃ’ and ‘sānaṃ’.

The case-ending ‘naṃ’ is changed into ‘saṃ’ and ‘sānaṃ’ after all pronouns. Sabbesaṃ sabbesānaṃ; sabbamhā sabbasmā, sabbebhi sabbehi; sabbassa, sabbesaṃ sabbesānaṃ; sabbamhi sabbasmiṃ, sabbesu. Now, regarding feminine gender :- by the rule ‘itthiyaṃ ato āpaccayo’ (237-176) the suffix ‘ā’ is applied. Remaining declension except the case-ending sa, naṃ, smiṃ is similar to the word kaññā. Sabbā pajā (All people) -, sabbā sabbāyo; he sabbe, he sabbā he sabbāyo; sabbaṃ, sabbā sabbāyo; sabbāya, sabbābhi sabbāhi. Now, regarding Dative singular :- the words ‘sabba-nāmato vā’ (164-200) and the word ‘sabbato’ from the rule ‘sabbato ko’ (178-224) are understood in the following :-

(179-204) Gha-pa-to smiṃ-sānaṃ saṃ-sā.

After ‘gha’ and ‘pa’ the case-endings ‘smiṃ’ and ‘sa’ are changed into ‘saṃ’ and ‘sa’.

After ‘gha’ and ‘pa’ pronouns, the case-endings ‘smiṃ’ and ‘sa’ are optionally changed into ‘saṃ’ and ‘sa’ respectively. The rule ‘saṃsāsu ekavacanesu ca’ (62-206) is to be understood :-

(66-205) Gho rassaṃ.

The ‘gha’ is shortened.

When the singular case-ending substitutes of ‘saṃ’ and ‘sa’ follow, the vowel ‘ā’ technically called ‘gha’ is shortened. The word ‘sāgamo’ (61-81) is understood -

(62-206) Saṃ-sā-su ekavacanesu ca.

(The sound ‘sa’ is augmented) also when ‘saṃ’ or ‘sa’ follow as singular case-endings.

When the singular case-ending substitutes of ‘saṃ’ and ‘sa’ follow, the sound ‘sa’ is augmented after the gender. Sabbassā sabbāya, sabbāsaṃ sabbāsānaṃ; sabbāya, sabbābhi sabbāhi; sabbassā sabbāya, sabbāsaṃ sabbāsānaṃ. Now, regarding the case-endings ‘smiṃ’ :- the words ‘sabbanāmato’ (164-200) and ‘ghapa-saññāto’ (179-204) are understood :-

(180-207) N-etāhi smiṃ āya-yā.

After the pronouns (‘gha’ and ‘pa’) the case-ending ‘smiṃ’ does not […] become ‘āya’ and ‘yā’.

After ‘gha’ and ‘pa’ pronouns, the case-ending ‘smiṃ’ is not changed into ‘āya’ and ‘yā’. Thus, the āya-substitute is forbidden. By the governing ‘vā’, it sometimes (becomes ‘āya’). For example :- dakkhiṇāya uttarāya etc. The sound ‘saṃ’ is changed into ‘yaṃ’. Sabbassaṃ sabbāyaṃ, sabbāsu. Now, regarding the neuter gender :- ’sabbaṃ cittaṃ (entire consciousness), sabbāni; he sabba, he sabbāni; sabbaṃ, sabbāni. The remaining should be known like the masculine. Similarly, the words beginning with ‘katara’ (and) ending with ‘aññatama’ should be declined in three genders. Now, in this context:- the word ‘katara’ and ‘katama’ are to be used in the sense of questioning. The word ‘ubhaya’ indicates collection of two parts. The word ‘itara’ indicates other than that which is described. The word ‘añña’ indicates additional referrence. The words ‘aññatara’ and ‘aññatama’ indicate the sense non-fixation (a-niyama). The words ‘yo’ (162-237) and ‘sabbanāmakārate paṭhamo’ (164-200) are understood in the following :-

(165-208) Dvandvaṭṭhā vā.

After pronouns (ending in ‘a’) in copulative compound, (yo) is optionally (changed into ‘e’).

The first case-ending ‘yo’ is optionally changed into ‘e’ after the vowel ‘a’ of pronouns in copulative compound. Katarakatame or katarakatamā mean katara and katama; and so on. The words ‘pubba’ etc. indicate direction etc. Pubbo kālo (former period). Now, regarding the plural :- the case-ending ‘yo’ is optionally changed into ‘e’ after the pronominal word ‘pubba’ etc. by the expression of the word ‘parā’ in the rule ‘dhātuliṅgehi parāpaccayā’ […] pubbena, pubbebhi pubbehi; pubbassa, pubbesaṃ pubbesānaṃ. The vowels ‘ā’ and ‘e’ are optionally laid down by the rule ‘smāsmiṃnaṃ vā’ (108-90). Pubbā pubbamhā pubbasmā, pubbebhi pubbehi; pubbassa, pubbesaṃ pubbesānaṃ; pubbe pubbamhi pubbasmiṃ, pubbesu. Now, regarding the feminine gender :- Pubbā disā (eastern direction); pubbā pubbāyo etc. are like those of the word ‘sabba’. Now, regarding the neuter gender :- Pubbaṃ ṭhānaṃ (former point), pubbāni; he pubba, he pubbāni; pubbaṃ, pubbāni. The remaining is similar to the masculine. Similar are the following words:- para, apara, dakkhiṇa, uttara, and adhara. The words ‘sabbanāmato’ and ‘dvandvaṭṭhā’ are to be understood in the following :-

(166-209) Na aññaṃ sabbanāmikaṃ.

The other rules relating to pronouns do not hold good (in copulative compounds).

Following the pronouns belonging to copulative compounds, the rules other than ‘e - change’ in the case of a ‘yo’ do not apply. So the ‘saṃ’ and ‘sānaṃ’ substitutes do not exist in this context. Pubbāparānaṃ, pubbuttarānaṃ, adharuttarānaṃ. Not taking ‘nāññaṃ sabbanāmikaṃ’ as governing, this is applicable also in the case of tatiyāsamāsa by yogavibhāga. Māsapubbāya māsapubbānaṃ (earlier by a month). The rule ‘nāññaṃ sabbanāmikaṃ’ is understood in the following :-

(167-210) Bahubbīhimhi ca.

In the relative compounds too.

In the relative compound too the other pronominal operations do not hold good. Piyapubbāya, piyapubbānaṃ; piyapubbe. By the force of ‘ca’, […] the pronominal operations are applicable in the bahubbīhi made of the pronouns in the sense of direction. Dakkhiṇapubbassaṃ (and) dakkhiṇapubbassā are the bahubbīhi compounds in the sense of space between the South and the East. Similarly, uttarapubbassaṃ, uttarapubbassā etc. The vocative form of the words ya, ta, eta etc. is not possible. The word ‘ya’ is used in the sense of uncertain one. Yo puriso (Which man), ye purisā (Which men); yā kaññā (Which girl), yā yāyo; yaṃ, yā yāyo. Yaṃ cittaṃ (Which consciousness), yāni; yaṃ yāni. The remaining is like the word ‘sabba’. The pronouns ta, eta, ima, amu, and kiṃ are used in the sense of being away (parammukha), near, very near, distant and questioning respectively. Now the difference of ‘ta’ :- ta + si. The words ‘anapuṃsakassāyaṃ’ ‘simhi’, and ‘saṃ’ are understood in the following :-

(174-211) Eta-tesaṃ to.

The sound ‘ta’ of the words ‘eta’ and ‘ta’ (is changed into ‘sa’).

When the case-ending ‘si’ follows, the sound ‘ta’ of the words ‘eta’ and ‘ta’ in the non-neuter gender is changed into ‘sa’. Eso puriso (This man), so puriso (That man). The word sabbanāma and the word ‘ta’ from the present rule are understood in the following :-

(175-212) Tassa vā nattaṃ sabbattha.

In all genders, ‘ta’ is optionally changed into ‘na’.

In all genders, the sound ‘t’ of the pronoun ‘ta’ is optionally changed into ‘n’. Ne te; naṃ taṃ, ne te; nena tena, nebhi nehi tebhi tehi. The words ‘sabbassa’ (170-220) and ‘tassa vā sabbattha’ (from the present rule) are understood in the following :-

(176-213) Sa-smā-smiṃ-saṃ-sā-su attaṃ.

(The pronoun ‘ta’) followed by the case-endings sa, smā, smiṃ, saṃ, and sā is changed into ‘a’.

When the case-endings sa, smā, smiṃ, saṃ and sā in all genders follow, the entire pronoun ‘ta’ is optionally changed into ‘a’. Assa nassa tassa, nesaṃ tesaṃ nesānaṃ tesānaṃ. The words ‘smāsmiṃnaṃ’ and ‘mhāmhi’ from the rule ‘smāsmiṃaṃ mhāmimhi vā’ (99-81) are understood in the following :-

(100-214) Na timhi kat-akārehi.

(The case-endings ‘smā’ and ‘smiṃ’) do not become (mha and mhi) after ‘a’ which is substituted for ‘ta’ and ‘ima’.

After ‘a’ which is substituted for ‘ta’ and ‘ima’ the case-endings ‘smā’ and ‘smiṃ’ do not change into ‘mhā’ and ‘mhi’. Asmā nasmā tasmā namhā tamhā, nebhi nehi tebhi tehi; assa nassa tassa, nesaṃ tesaṃ nesānaṃ tesānaṃ; asmiṃ nasmiṃ tasmiṃ namhi tamhi, nesu tesu. Now, regarding the feminine gender :- tā + si. It is changed into ‘sā’ (and) ‘si’ is elided. Sā kaññā (That girl). The state of ‘na’ is applicable. Nā tā nāyo tāyo; naṃ taṃ, nā tā nāyo tāyo; nāya tāya, nābhi tābhi nāhi tāhi. The word ‘etimā’ from the rule ‘eta-imāsmi’ (63-217) and ‘ta’ from the rule ‘tassa vā’ (64-216) in the capacity of ablative and also the word ‘vā’ are understood in the following :-

(55-215) Tato sassa ssāya.

The case-ending ‘sa’ added to ‘ta’ is changed into ‘ssāya’.

After ‘ta’, eta and ‘ima’, the case-ending ‘sa’ is optionaly changed […] into ‘ssāya’. The rule ‘saṃsāsu ekavacanesu ca’ (62-206) and the ‘i’ (63-217) are to be understood in the following :-

(64-216) Tassā vā.

(The final vowel) of the pronoun ‘tā’ in the feminine gender is optionally changed (into ‘i’).

When the substitutes of ‘saṃ’ and ‘sā’ in singular follow, the final vowel of pronoun ‘tā’ in the feminine gender is optionally changed into ‘i’. Tissāya tassāya assāya nassāya assā nassā tissā tassā nāya tāya, nāsaṃ tāsaṃ. The forms of the fifth and the sixth case are similar to those of the third and the fourth cases. Now, regarding the seventh case :- assaṃ nassaṃ tissaṃ tassaṃ nāyaṃ tāyaṃ, nāsu tāsu. In the neuter gender, when the case-ending ‘si’ follows, it is changed into ‘na’ due to absence of the substitute ‘sa’. Naṃ taṃ, nāni tāni; naṃ taṃ, nāni tāni; nena tena etc. are similar to those of the masculine gender. ‘Eta + si’. By the rule ‘etatesanto’ (174-211) the sound ‘sa’ is substituted. Eso puriso (this man), ete; etaṃ ete etc. are like those of the word ‘sabba’. Now, regarding the feminine gender :- ‘etā + si’. Sa-substitute is applicable. Esā kaññā (this girl), etā etāyo; etaṃ, etā, etāyo; etāya, etābhi etāhi. When, however, sa, smā, and smiṃ follow, the rule ‘saṃsāsu ekavacanesu ca’ (62-206) is to be understood.

(63-217) Et-imāsam-i.

(The final vowel) of ‘eta’ and ‘ima’ is changed into ‘i’.

The genitive is used to indicate the final sound. When the substitutes of ‘saṃ’ and ‘sa’ of singular follow, the final vowel of ‘eta’ and ‘ima’ […] is changed into ‘i’. (It is changed into ‘i’) also when the ‘ssāya’ substitute follows, because of having the same process like the ‘sa’ substitution. By the governing word ‘ca’, the final vowel of the words añña and eka etc. also (is changed into ‘i’). Etissāya etissā etāya, etāsaṃ etāsānaṃ; etāya etābhi etāhi; etissāya etissā etāya, etāsaṃ etāsānaṃ; etissaṃ etiyaṃ etāyaṃ etāya, etāsu. By the force of ‘ca’ :- aññissā aññāya, aññissaṃ aññāyaṃ; ekissā ekāya, ekissaṃ ekāyaṃ; itarissā itarāya, itarissaṃ itarāyaṃ etc. In the neuter gender :- ‘etaṃ’, etāni; etaṃ etāni. The remaining declension is clear. The difference of the word ‘ima’ :- ima + si. The expression ‘sabbassa imassa’ (170-220) is understood :-

(172-218) Anapuṃsakassa ayaṃ simhi.

(The word ‘ima’) in non-neuter gender followed by the case-ending ‘si’ is changed into ‘ayaṃ’.

The entire word ‘ima’ in non-neuter gender followed by the case-ending ‘si’ is changed into ‘ayaṃ’. The case ending ‘si’ is elided. Ayaṃ puriso, ime; imaṃ, ime.

(171-219) Ana-imi nāmhi ca.

And (the word ‘ima’) followed by the case-ending ‘nā’ is changed into ‘ana’ and ‘imi’.

The entire word ‘ima’ followed by the case-ending ‘nā’ is changed into ‘ana’ and ‘imi’. In this context, only a non-feminine gender is intended. Anena iminā. The word ‘su-naṃ-hi-su’ (89-87) is understood in the following :-

(170-220) Sabbassa imass-e vā.

The entire word ‘ima’ is optionally changed into ‘e’.

The entire word ‘ima’ followed by the case-endings su, naṃ and hi is optionally changed into ‘e’.

“As reference is not made to ā-ending, and also the
word ‘sabbattha’ is not used, the word ‘ima’ is to be
taken here in non-feminine genders.”

Ebhi ehi imebhi imehi. The words ‘sabbassa vā’ (from the present rule), ‘sabbattha’ (175-212) and ‘sasmāsmiṃsaṃsāsu attaṃ’ (176-213) are understood in the following :-

(177-221) Imasaddassa ca.

The word ‘ima’ also is changed (into ‘a’)

The entire word ‘ima’ too, is optionally changed into ‘a’, before the case-endings sa, smā, smiṃ and sā in all genders. Assa imassa, esaṃ esānaṃ imesaṃ imesānaṃ; asmā imasmā imamhā, ebhi ehi imebhi imehi; assa imassa, esaṃ esānaṃ imesaṃ imesānaṃ; asmiṃ imasmiṃ imamhi, esu imesu. In the feminine gender :- ima + si. Ayaṃ-substitute and si-lopa are applicable. Ayaṃ kaññā (This girl), imā imāyo; imaṃ, imā, imāyo; imāya, imābhi ihmāhi. In the dative :- the ‘a’-state as well as ssāya-substitute for ‘i’ are applicable. Assā imissā imāya, imāsaṃ imāsānaṃ. In locative:- assaṃ imissaṃ or imissā. The case-ending ‘smiṃ’ is optionally changed into ‘sa’ by the rule ‘tesu vuddhi’ etc. (362-355). Imāyaṃ, imāsu. The remaining declension is clear. In the neuter gender :- ima + si. The words ‘savibhattissa’ and ‘vā’ are understood :-

(129-222) Imassa idaṃ aṃ-si-su napuṃsake.

When the word ‘ima’ is followed by the case-endings ‘aṃ’ and ‘si’, it is changed into ‘idaṃ’ in neuter gender.

If the case-endings ‘aṃ’ and ‘si’ follow, the entire word ‘ima’ is optionally changed into ‘idaṃ’ together with the case-ending in the neuter gender. Idaṃ cittaṃ virocati (This consciousness shines forth) imaṃ, imāni; idaṃ pupphaṃ passasi (you see this flower), imaṃ, imāni; anena iminā, ebhi ehi imebhi imehi etc. are to be known as in the masculine gender. The difference of the word ‘amu’ :- amu + si. The words ‘vā’ and ‘anapuṃsakassa simhi’ are understood :-

(173-223) Amussa mo saṃ.

The sound ‘ma’ of the word ‘amu’ is changed into ‘sa’.

When the case-ending ‘si’ follows, the sound ‘ma’ of the word ‘amu’ in the non-neuter genders is optionally changed into ‘sa’. Asu rājā (This king). The words ‘sabbanāmato’ and ‘vā’ are understood in the following:-

(178-224) Sabba-to ko.

‘Ka’ is added to all pronouns.

After all pronouns the word ‘ka’ is optionally augmented. By the force of the specially used word ‘sabbato’, ‘ka’ is augmented after the words ‘hīna’ etc. too. Not taking ‘amussa mo saṃ’ (173-223) as governing, by yogavibhāga, even when the sound ‘ka’ follows, the sa-change is applicable. Asuko, asukā; asukaṃ, asuke. In absence of sa-substitute :- amuko, amukā, amukaṃ etc. In the plural :- in the rule ‘tato vokāro ca’ (119-155), the sound ‘vo’ does not occur by the force of ‘vā’. The […] case-ending ‘yo’ is always dropped and lengthening is always applicable. Amū purisā (those men); amuṃ, amū; amunā, amūbhi amūhi amubhi amuhi; amussa. By the rule ‘amussāduṃ’ (130-225) not making governing, by yogavibhāga the substitute ‘aduṃ’ is made. Adussa amussa, amūsaṃ amūsānaṃ amusaṃ amusānaṃ, amusmā amumhā, amūbhi amūhi amubhi amuhi; adussa amussa, amūsaṃ amūsānaṃ amusaṃ amusānaṃ; amumhi amusmiṃ, amūsu amusu. In the feminine gender :- in nominative singular the sa-substitute etc. are applicable. Asu kaññā (those girls) asukā or amukā; amu, amū amuyo; amuṃ, amū amuyo; amuyā, amūbhi amūhi; amussā amussāya, amūsaṃ amūsānaṃ, amuyā, amūbhi amūhi; amussā amussāya, amūsaṃ amūsānaṃ; amussaṃ amuyaṃ, amūsu. In the neuter gender :- amu + si. The words ‘savibhattissa’ (120-243) and ‘aṃsisu napuṃsake’ from the rule ‘imassidaṃ’ etc. (129-222) are to be understood :-

(130-225) Amussa aduṃ.

The word ‘amu’ is changed into ‘aduṃ’.

In the neuter gender the entire word ‘amu’ followed by the case-endings ‘aṃ’ and ‘si’ is changed into ‘aduṃ’ together with the case-ending. Aduṃ pupphaṃ (this flower), amū amūni; aduṃ amuṃ, amū amūni; amunā etc. are like the masculine gender. The difference of the word ‘kiṃ’ :- kiṃ + si. The words ‘kissa’ and ‘ka’ from the rule kissa ka ve ca (227-270) are understood :-

(227-226) Sesesu ca.

Also when the remaining (suffixes) follow.

When the remaining case-endings other than the suffix (va) follow, […] the word ‘kiṃ’ is changed into ‘ka’. Now by the force of ‘ca’ in the rule ‘kissa ka ve ca’ (227-270) the suffixes thaṃ etc., other than va-suffix, are taken. In the present context, the word ‘sesa’ implies only case terminations. The use of ‘ca’ prevents the rule in some cases. By that, the words ‘kissa’ ‘kismiṃ’ etc. are proved. The case-ending ‘si’ is changed into ‘o’ by the rule ‘so’ (104-66). Saralopa etc. are applicable. Ko eso (who’s that), ke; kaṃ, ke; kena, kebhi kehi; kassa kissa. The niggahita is elided. Kesaṃ kesānaṃ; kasmā kamhā, kebhi kehi; kassa kissa, kesaṃ kesānaṃ; kasmiṃ kismiṃ kamhi kimhi, kesu. In the feminine gender :- kiṃ + si. By the rule ‘sesesu ca’ (from the present rule) when a case-ending follows, it is changed into ‘ka’. By the rule ‘itthiyaṃ ato āpaccayo’ (237-176), the augment ‘ā’ is inserted in the middle. The case-ending ‘si’ is dropped. Kā esā kaññā (who’s that girl), kā kāyo; kaṃ, kā kāyo etc. are like those of the word ‘sabbā’. In the neuter gender :- kiṃ + si. Firstly, the elision of the case-ending ‘si’ is to be made because the rule of elision is stronger. Ka-substitute is not applicable because the case-ending does not follow again or because of paribhāsā ‘tadanuparodhena’ (56-64). Kiṃ etaṃ, kāni. In accusative singular :- when, by the rule ‘kvaci lopaṃ’ (38-53), the elision of niggahita is done :- The niggahita is added by the rule ‘ammo niggahitaṃ jhala-pehi’ (82-149), Kiṃ, kāni; kena etc. are like masculine gender. The word ‘eka’ indicates saṅkhyā (enumeration), atulya (uncomparable), asahāya (without a second) and añña (other). When it indicates ‘saṅkhyā’, it is always in singular. Elsewhere, it is also in plural. Eko, ekā; ekaṃ, eke etc. forms are entirely like those of the word ‘sabba’. There is difference when the singular case-endings ‘saṃ’ and ‘sā’ follow. The word ‘ubha’ is a synonym of the word ‘dvi’. It is always in plural only. Ubha-yo. By the force of ‘tu’ in the rule ‘tato yonaṃ o tu’, the case-ending ‘yo’ is sometimes changed into ‘o’. Ubho or ubhe purisā (both men), ubho or ubhe purise. By the rule ‘tesu vuddhi’ etc. (362-355), the vowel ‘e’ is sometimes changed into ‘o’ when su and hi follow. Ubhobhi ubhohi ubhebhi ubhehi.

(86-227) Ubha-ādito naṃ innaṃ.

The case-ending ‘naṃ’ used after ‘ubha’ etc. is changed into ‘innaṃ’.

After the word ‘ubha’ etc. the case-ending ‘naṃ’ becomes ‘innaṃ’. Ubhinnaṃ, ubhobhi ubhohi ubhebhi ubhehi; ubhinnaṃ; ubhosu ubhesu. The words ‘dvi’ etc. indicate ‘saṅkhyā’ and ‘saṅkheyya’. They are always plural because of the reference to more than one. Dvi + yo. In this context, the words ‘savibhattissa’ (120-243) and ‘itthīpumanapuṃsakasaṅkhyaṃ’ (131 Kaccāyana) are governing.

(132-228) Yosu dvinnaṃ dve ca.

The numeral ‘dvi’ followed by the case-ending ‘yo’ is also changed into ‘dve’.

The numeral ‘dvi’ followed by the case-ending ‘yo’ is changed into ‘dve’ in feminine, masculine and neuter together with the case-ending. By the word ‘ca’ (it is also changed) into ‘duve’. When the case-ending ‘naṃ’ follows, it is also sometimes changed into ‘duvi’. In the rule, plural is used in order to indicate that after the word ‘dvi’ only plural suffix is used. Dve dhammā (Two doctrines), dve itthiyo (Two ladies), dve or duve rūpāni (Two forms); similarly, in the accusative. bvībhi dvīhi. When lengthening occurs before the suffix ‘naṃ’ :-

(67-229) No ca dvādito namhi.

The sound ‘na’ is added to the words beginning with ‘dvi’ when the case-ending ‘naṃ’ follows.

After the numerals beginning with ‘dvi’ the sound ‘na’ is augmented when the case-ending ‘naṃ’ follows. By the force of ‘ca’, when the case-ending ‘naṃ’ follows, ‘ssaṃ’ is augmented after ‘ti’ and ‘catu’ in the feminine gender. Dvinnaṃ or duvinnaṃ; dvībhi dvīhi; dvinnaṃ duvinnaṃ; dvīsu. The difference of the word ‘ti’ :- ti + yo herein - When the elision of the case-ending ‘yo’ occurs :- The word ‘yosu’ is understood :-

(133-230) Ti-catunnaṃ tisso-catasso tayo-cattār tīṇi-cattāri.

The numerals ‘ti’ and ‘catu’ are changed into ‘tisso’, catasso, tayo, cattāro, tīṇi and cattāri.

The numerals ‘ti’ and ‘catu’ followed by the case-ending ‘yo’ are changed into tisso, catasso, tayo, cattāro,, tīṇi and cattāri together with the case-ending in feminine masculine and neuter respectively. Tayo purisā (three men), tayo purise passa (May you see three men), tebhi tīhi. The word ‘naṃ’ is understood in the follwing :-

(87-231) Iṇṇaṃ iṇṇannaṃ tīhi saṅkhyāhi.

(The case-ending ‘naṃ’) used after the numeral ‘ti’ is changed into ‘iṇṇaṃ’ and ‘iṇṇannaṃ’.

The case-ending ‘naṃ’ after the numeral ‘ti’ is changed into iṇṇaṃ and iṇṇannaṃ. Saralopa etc. are applied. Tiṇṇaṃ tiṇṇannaṃ; tībhi tīhi; tiṇṇaṃ tiṇṇannaṃ; tīsu. In the feminine gender :- tisso itthiyo (three ladies); tisso; tībhi tīhi. The augment ‘ssaṃ’ is inserted when naṃ follows. […] Tissannaṃ. It is not changed into ‘iṇṇa’ because of the intervention of ‘ssaṃ’. The remaining declension is likewise. In the neuter gender :- tīṇi; tīni. The remaining is similar to masculine. Similarly, the substitutes as told earlier are applicable to the word ‘catu’ followed by yo, by the rule ‘ti-catunnaṃ’ etc. (133-230). By the force of ‘tu’ in the rule ‘tato yonaṃ o tu’ (205-160), sometimes, the vowel ‘o’ also occurs. Cattāro or caturo; cattāro caturo; catūbhi catūhi catubbhi; catunnaṃ :- The sound ‘na’ is augmented. Catūbhi catūhi; catunnaṃ; catūsu. In the feminine gender :- catasso; catasso. The augment ‘ssaṃ’ is also inserted before the case-ending ‘naṃ’. The vowel ‘u’ of catu is changed into ‘a’ by the rule ‘tesu vuddhi’ etc. (362-355). Catassannaṃ. The remaining is similar. In the neuter gender:- cattāri; cattāri; The remaining is similar to the masculine gender. Thus,

“Just as, the adjectives ‘nīla’ etc. the bahubbīhi samāsa
(relative compound), the taddhita (secondary derivative)
which is called sāmañña and lastly, the kita (verbal
derivative) i.e. atīta etc. are called ’vācyaliṅgikaṃ.”

Now, in this context, it is told :-

“The words ‘esā’, ‘eso’, and ‘etaṃ’ have been known
by people according to the cannotation and the nouns
are called feminine, masculine and neuter respectively.”

(The treatment of) the three genders is over.

Now, tumha and amha, belonging to the words having no genders, […] are being told :- The form of (the words tumha, amha) is the same in the three genders because they have no genders. When the stems tumha, amha are formed, si etc. are applicable. The words ‘savibhattīnaṃ’ and ‘tumha-amhākaṃ’ are governing :-

(140-232) Tvaṃ ahaṃ simhi ca.

(The words tumha and amha) followed by the case-ending ‘si’ are changed into ‘tvaṃ’ and ‘ahaṃ’.

The entire words ‘tumha’ and ‘amha’ followed by the case-ending ‘si’ are changed into ‘tvaṃ’ ‘ahaṃ’ together with the case-ending respectively. By the force of ‘ca’, the word tumha is also changed into ‘tuvaṃ’. Tvaṃ pumā (You are a man), tvaṃ itthī (You are a woman), tvaṃ napuṃsakaṃ (You are a hermaphrodite), or tuvaṃ satthā (you are a teacher); ahaṃ pumā (I am a man), ahaṃ itthī (I am a girl), ahaṃ napuṃsakaṃ (I am a hermaphrodite). In the plural number :- by the rule ‘sabbanāmakārate paṭhamo’ (164-200) the vowel ‘e’ occurs. Tumhe tiṭṭhatha (You stand), bhiyyo amhe mahemase (More we honour). The word ‘amhassa’ is understood in the following :-

(121-233) Mayaṃ yomhi paṭhame.

(The stem ‘amha’) followed by the first case-ending ‘yo’ is changed into ‘mayaṃ’.

When the first case-ending ‘yo’ follows, the entire word ‘amha’ together with the case-ending is changed into ‘mayaṃ’. Mayaṃ gacchāma (We go). Moreover, even if being in single number, the plural is used by superimposition of plurality due to honourific sense. The word ‘amhi’ […] is understood in the following :-

(144-234) Tavaṃ mamañ ca na vā.

(The words ‘tumha’ and ‘amha’) are or are not changed into tavaṃ, mamaṃ.

If the case-ending ‘aṃ’ follows, the entire words ‘tumha’ and ‘amha’ together with the case-ending may or may not change into ‘tavaṃ’ and ‘mamaṃ’ respectively. Tavaṃ mamaṃ passa (May you see yourself and myself).

(143-235) Taṃ maṃ amhi.

(The words ‘tumha’ and ‘amha’) followed by the case-ending ‘aṃ’ are changed into ‘taṃ’ and ‘maṃ’.

If the case-ending ‘aṃ’ follows, the entire words ‘tumha’ and ‘amha’ together with the case-ending are changed into ‘taṃ’ ‘maṃ’ respectively. ‘Taṃ maṃ’.

(146-236) Tumhassa tuvaṃ tvaṃ amhi.

The word ‘tumha’ followed by the case-ending ‘aṃ’ is changed into ‘tuvaṃ’ and ‘tvaṃ’.

When the case-ending ‘aṃ’ follows, the entire word ‘tumha’ together with the case-ending is changed into ‘tuvaṃ’ and ‘tvaṃ’. Tuvaṃ tvaṃ. In the plural :- the words ‘tumha amhehi’ and ‘ākaṃ’ (161-244) are understood :-

(162-237) Vā yv-appaṭhamo

(After the words ‘tumha’ and ‘amha’) the second case-ending ‘yo’ […] is optionally (changed into ‘ākaṃ’).

When the second case-ending ‘yo’ follows, the words ‘tumha’ and ‘amha’, it is optionally changed into ‘ākaṃ’. Tumhākaṃ passāmi (I see you), tumhe passāmi (I see you), amhākaṃ passasi (You see us), amhe passasi (You see us).

(145-238) Nāmhi tayāmayā.

(The words ‘tumha’ and ‘amha’) followed by the case-ending ‘nā’ are changed into tayā and mayā.

When the case-ending ‘nā’ follows, the entire words ‘tumha’ and ‘amha’ together with the case-ending are changed into ‘tayā’ and ‘mayā’ respectively. Tayā mayā.

(210-239) Tayātayīnaṃ takāro tvattaṃ vā.

The sound ‘ta’ of tayā and tayi is optionally changed into ‘tva’.

The sound ‘ta’ of tayā and tayi optionally becomes ‘tva’. Tvayā tayā mayā, tumhebhi tumhehi; amhebhi amhehi. The words ‘sasmiṃ’ and ‘vā’ are understood in the following :-

(163-240) Sass-aṃ.

(After the words tumha and amha) the case-ending ‘sa’ changes into ‘aṃ’.

The case-ending ‘sa’ which follows the words tumha and amha is optionally chanaged into ‘aṃ’. Tumhaṃ / amhaṃ dīyate (It is given to you / me).

(141-241) Tava mama se.

(The words tumha and amha) followed by the case-ending ‘sa’ are changed into tava and mama.

If the case-ending ‘sa’ follows, the entire words ‘tumha’ and ‘amha’ together with the case-ending are changed into ‘tuva’ and ‘mama’ respectively. This rule is to be applied optionally, because alternative rule exists. Tava / mama dīyate (It is being given to you / me). The word ‘se’ is understood in the following :-

(142-242) Tuyhaṃ mayhaṃ ca.

(The words tumha and amha) are changed into tuyhaṃ and mayhaṃ also.

When the case-ending ‘sa’ follows, the words ‘tumha’ and ‘amha’ together with the case-ending are changed into ‘tuyhaṃ’ and ‘mayhaṃ’ respectively. Tuyhaṃ / mayhaṃ dīyate (It is being given to you / me).

(120-243) Amhassa mamaṃ savibhatissa se.

The stem ‘amha’ followed by the case-ending ‘sa’ is changed into ‘mamaṃ’ together with the case-ending.

When the case-ending ‘sa’ follows, the entire word ‘amha’ together with the case-ending is changed into ‘mamaṃ’. Mamaṃ dīyate (It is being given to me). The word ‘aṃ’ from the rule ‘sass-aṃ’ (163-240) is understood by sīhagati in the following :-

(161-244) Tumha-amhehi naṃ ākaṃ.

After the words tumha and amha, the case-ending ‘naṃ’ is changed into ‘ākaṃ’.

[…] The case-ending ‘naṃ’ which follows the words ‘tumha’ and ‘amha’ is changed into ‘ākaṃ’ or ‘a’. By the rule ‘tesu vuddhi’ etc. (404-355), the word ‘amha’ is sometimes changed into ‘asmā’. Tumhaṃ tumhākaṃ amhaṃ amhākaṃ or asmākaṃ. In ablative :- By the rule ‘amhatumha-ntu-rāja’ etc. (270-120), the scope of being ‘smā’ equal to ‘nā’ is extended. Tayā mayā apeti (He leaves from you / me), tumhehi amhehi tumhebhi amhebhi; tumhaṃ amhaṃ tava mama, tuyhaṃ mayhaṃ mamaṃ pariggaho, tumhaṃ amhaṃ amhākaṃ asmākaṃ dhammatā. The word ‘smiṃhi’ is understood in the following :-

(139-245) Tumha amhākaṃ tayi mayi.

The words ‘tumha’ and ‘amha’ are changed into ‘tayi’, ‘mayi’.

When the case-ending ‘smiṃ’ follows, the entire words ‘tumha’ and ‘amha’ together with the case-ending are changed into tayi and mayi respectively. The sound ‘ta’ becomes ‘tva’. Tvayi tayi mayi, tumhesu amhesu. The words ‘tamha’ and ‘amha’ following a word, sometimes, have the different forms by way of another substitute. And the expression ‘na vā’ is governing :-

(147-246) Padato dutiyācatutthīchaṭṭhīsu vo no.

The words ‘tumha’ and ‘amha’ in accusative, dative and genitive become ‘vo’ and ‘no’ after a pada.

In accusative, dative and genitive plural, the entire words ‘tumha’ and ‘amha’ together with the case-endings may or may not change into ‘vo’ and ‘no’ after a pada respectively. Moreover here, the plural is understood, for, singular is referred to in the following. Pahāya vo gamissāmi (I will leave you and go), Mā no ajja vikantiṃsu (Don’t think of us at […] present), Dhammaṃ vo bhikkhave desissāmi (O monks, I will teach you the Dhamma), Saṃvibhajetha no rajjena (May you divide the kingship to us), Tuṭṭho-smi vo pakatiyā (I appreciate your natural form), Satthā no bhagavā anuppatto (The Blessed one who is our teacher had arrived). Why ‘na vā’ is understood ? Because we have the following occurances : bhayaṃ tumhākaṃ no siyā (The danger should not happen to you), eso amhākaṃ satthā (This is our teacher). The words ‘padato’ and ‘catutthīchaṭṭhīsu’ are understood in the following :-

(148-247) Tem-ekavacanesu ca.

Also (The words ‘tumha’ and ‘amha’) followed by the singular case-endings (be changed into) ‘te’ and ‘me’.

When the dative and genitive singular case-endings follow, the entire words ‘tumha’ and ‘amha’ together with the case-endings may or may not change into ‘te’ and ‘me’ after padas respectively. Dadāmi te gāmavarāni pañca (I would give five excellent villages to you), Dadāhi me gāmavaraṃ (May you give an excellent village to me), Idaṃ te raṭṭhaṃ (This state is yours), Ayaṃ me putto (This is my son). Why ‘na vā’ ? We have the following :- Imaṃ cīvaraṃ tuyhaṃ vikappanatthāya dammi (I offer this robe to you for assignment), Suṇātha vacanaṃ mama (May you listen to my speech).

“Now in this context, by the governing ‘na vā’, the
words vo, no, te and me do not occur at the beginning
of pāda and in the connection of ca, va and eva etc.”

As :-

“na socāmi na rodāmi tava sutvāna māṇava
tuyhañca api mahārāja mayhañca raṭṭhavaḍḍhana.”

“[O māṇava, I am not grieving. I am not crying due
to having listened to your (speeches).” “O great king
who enlarges the kingdom, (danger will not happen) to
you and to me also.]”

Evaṃ-idaṃ dīghamaddhānaṃ saṃsaritaṃ sandhāvitaṃ tumhākañca mamañca-eva imasmiṃ-pi bhave bhave. Why padato ? We have the following :- Tavaññāti (your relative), mamaññāti (my relative). The words ‘te’ and ‘me’ are understood in the following :-

(149-248) Na aṃhi

(The words ‘tumha’ and ‘amha’) followed by the case-ending ‘aṃ’ are not changed.

When the case-ending ‘aṃ’ follows, the entire words ‘tumha’ and ‘amha’ after a pada are not changed into ‘te’ and ‘me’ together with case-ending. Passeyya taṃ vassasataṃ arogaṃ (He should see him living for hundred years without disease), So maṃ abravi (He spoke to me). The expression ‘temekavacane’ is understood in the following :-

(150-249) Vā tatiye ca

(The words ‘tumha’ and ‘amha’) followed by the Instrumental singular, are optionally changed too.

When the instrumental singular follows, the entire words ‘tumha’ […] and ‘amha’ together with the case-ending are optionally changed into ‘te’ and ‘me’ after a pada respectively. Kataṃ te pāpaṃ (Demerit is made by you), Kataṃ tayā pāpaṃ, Kataṃ me puññaṃ or Kataṃ mayā puññaṃ (The merit is done by me). The words ‘vā’ and ‘tatiye’ are understood in the following :-

(151-250) Bahuvacanesu vono.

(The words ‘tumha’ and ‘amha’) followed by the plurals are changed into ‘vo’ and ‘no’.

When the Instrumental plural follows, the entire words ‘tumha’ and ‘amha’ together with the case-ending are optionally changed into ‘vo’ and ‘no’ after a pada respectively. Kataṃ vo kammaṃ (The action is done by you), Kataṃ no kammaṃ (The action is done by us). By the expression ‘bahuvacane’, also before the first case-ending ‘yo’ they sometimes are changed into ‘vo’ and ‘no’. Gāmaṃ vo gaccheyyātha (You should go to the village), Gāmaṃ no gaccheyyāma (We should go to the village). Moreover, the words from ‘pañca’ to ‘aṭṭhādasa’, the word ‘kati’ being without specific gender, have the same form in all genders. Just due to having no specific gender, the absence of feminine suffixes after ‘pañca’ etc. is proved. Now, regarding the form ‘pañca + yo’ :- The word ‘yosu’ from the rule ‘yosu dvinnaṃ dve ca’ (132-228) and the word ‘itthīpumanapuṃsakasaṃkhyaṃ’ (131 Kaccāyana) are understood :-

(134-251) Pañc-ādīnaṃ a-kāro.

(The final vowel) of ‘pañca’ etc. is changed into ‘a’.

The genitive is used to indicate the final vowel. When the case-ending ‘[…] yo’ follows, the final vowel of the numerals beginning with ‘pañca’ and ending with ‘aṭṭhādasa’ in feminine, masculine and neuter is changed into ‘a’ together with case-ending. This is the exception for ‘a’ and ‘e’ substitution. Pañcakkhandhā, pañcagatiyo, pañcindriyāni. Similarly in accusative too. The expression ‘su-naṃ-hi-su ca’ (89-87) is understood in the following :-

(90-252) Pañc-ādīnaṃ attaṃ.

(The final vowel of) ‘pañca’ etc. becomes ‘a’.

The final vowel of numerals beginning with ‘pañca’ and ending with ‘aṭṭhādasa’ followed by the case-endings su, naṃ and hi is changed into ‘a’. In this context, this rule is exception for lengthening. Pañcabhi pañcahi; pañcannaṃ: pañcabhi pañcahi, pañcannaṃ pañcasu. Similarly, the words cha, satta, aṭṭha, nava and dasa. When dvandva compound is made in the sense of ‘eka plus dasa’ or tappurisa compound is made in the sense of ‘eka added to dasa’ :- The word ‘saṅkhyāni’ is to be understood :-

(383-253) Dv-ek-aṭṭhānaṃ ākāro vā.

(The final vowel of words) dvi, eka and aṭṭha is optionally changed into ‘ā’.

When a numeral follows, the final vowel of the words dvi, eka and aṭṭha is optionally changed into ‘ā’. Or this may be taken as vavatthitavibhāsā. Ekādasa, dvādasa, aṭṭhādasa. Why ‘saṅkhyāne’ ? For we have :- ekadanto, dvidanto, aṭṭhatthambho. The word ‘va’ is understood in the following :-

(381-254) Ek-ādito dassa ra saṅkhyāne.

In the numerals, the sound ‘da’ of dasa is changed into ‘ra’ after the word ‘eka’ etc.

In the numerals, the sound ‘da’ of dasa is optionally changed into ‘ra’ after the numerical ‘eka’ etc. The remaining process is the same. Ekārasa, ekadasa. In the context of ‘dvidasa’ in the sense of ‘two plus ten’ or ‘two added to ten’ :- The word ‘vā’ is understood :-

(380-255) Vīsati-dasesu bā dvissa tu.

However, the word ‘dvi’ followed by the words vīsati and dasa is changed into ‘ba’.

The word ‘dvi’ is optionally changed into ‘bā’ when followed by the words vīsati and dasa. By the force of ‘tu’, the word ‘tiṃsa’ too is included. The sound ‘ra’ and the ā-state are applicable. Bārasa, dvādasa. ‘three plus ten or three added to ten’ is ‘terasa’. In this context :- by the rule ‘tesu vuddhi’ etc. (362-355), the word ‘ti’ is changed into ‘te’ up to the word ‘navuti’. Now regarding ‘catuddasa’ meaning ‘four plus ten or four added to ten’ :- The words ‘gaṇane’ and ‘dasassa’ are understood:-

(390-256) Cat-ūpapadassa lopo tuttara-padādi cassa cucopi na vā.

The sound ‘tu’ of catu is elided and ‘ca’ followed by ‘tu’ as uttarapada also may or may not change into ‘cu’ and ‘co’.

If ‘catu’ forms the preceding member of a numerical compound, ‘tu’ of ‘catu’ followed by ‘dasa’ is elided and ‘ca’ is or is not changed into ‘[…] cu’ or ‘co’ too, when ‘catu’ is followed by uttarapada. Cuddasa coddasa catuddasa. By the force of ‘api’, ‘ca’ occuring at the beginning of a word is dropped inspite of its not being belonging to upapada. It is changed or not changed into ‘cu’ and ‘co’; as tālīsaṃ cuttālīsaṃ cottālīsaṃ cattālīsaṃ. Pañcadasa means five plus ten or five added to ‘ten’. By the rule ‘tesu vuddhi’ etc. (362-355), the word ‘pañca’ is sometimes changed into ‘panna’ and ‘paṇṇa’ followed by dasa and vīsati. Pannarasa. Now, regarding ‘chadasa’ meaning ‘six plus ten or six added to ten’. The word ‘chassa’ (374-408) is understood :-

(376-257) Dase so niccaṃ ca.

(The word ‘cha’) followed by the word ‘dasa’ is always changed into ‘so’.

The numeral ‘cha’ followed by the word ‘dasa’ is always changed into ‘so’. The words ‘saṅkhyānaṃ’ and ‘vā’ are understood in the following:-

(379-258) Ḷa da-rānaṃ

The sounds ‘da’ and ‘ra’ are changed into ‘ḷa’.

The sounds ‘da’ and ‘ra’ of numerals are optionally changed into ‘ḷa’. Now, there is not difference between ‘l’ and ‘ḷ’. The word ‘vā’ indicates vavatthitavibhāsā. By that, always we have ‘soḷasa’. By vibhāsā we have ‘teḷasa terasa cattāḷīsaṃ cattārīsaṃ’. And in the words dasa, pannarasa etc. it is not found. Meaning ‘seven plus ten or seven added to ten’, we have ‘sattarasa’ / sattadasa’. Regarding ‘aṭṭhadasa’ meaning ‘eight plus ten or eight added to ten’ :- When ā-state is applied :- The words vā, dassa, ra, and saṅkhyāne are understood :-

(382-259) Aṭṭhādito ca.

Also after the word ‘aṭṭha’ etc.

The sound ‘da’ of dasa used after aṭṭha etc. too is optionally changed into ‘ra’ in the numerals. Aṭṭhārasa aṭṭhādasa. Why aṭṭhādito ? For we have : Catuddasa. The word ‘kati’ is used in plural only. Kati + yo, here:- Yo-lopa etc. and shortening are obligatory. Kati tiṭṭhanti (How many (people) stand), kati passasi (How many you see); Katibhi katihi; katinaṃ; katibhi katihi; katinaṃ; katisu.

Pronouns having no specific gender (are over).

Now, the words ending in case-suffixes are told. They, however, have same forms in three genders and both numbers because they have not specific genders and because of their being nipāta-s. Now, in the context of the meaning ‘from a man’ or ‘from the men’, :-

(248-260) Kvaci to pañcamy-atthe.

The suffix ‘to’ is sometimes used in the sense of the ablative.

After all genders belonging to nouns and pronouns, the suffix ‘to’ is sometimes used in the ablative sense.

(247-261) Tv-ādayo vibhatti-saññāyo.

The suffixes ‘to’ etc. are considered as the case-endings.

The suffixes beginning with ‘to’ and ending with ‘dāni’ are covered in the expression tvādayo. The suffixes ‘to’ etc. are considered as the […] case-endings. So, the padas ending with those suffixes also have the state like other padas ending with the case-endings.

Purisato; likewise rājato or corato or aggito or gahapatito, hatthito, hetuto, sabbaññuto, kaññato, yuttito, itthito, bhikkhunito. Moreover in this context :- shortening is applicable when the suffix follows, by the rule ‘kvac-ādimajjhuttarānaṃ dīgharassā paccayesu ca’ (361-354). Yāguto, jambuto, vittato, āyuto etc. In the context of ‘to’ after a pronoun, we have the form ‘sabbato’ in the sense of ‘after entire’ or ‘after all’. Similarly, yato, tato, katarato, katamato, itarato, aññato, ekato, ubhato, pubbato, parato, aparato, dakkhiṇato, uttarato, amuto. The words kissa and ku are understood in the following :-

(230-262) Tra-to-thesu ca.

(The word ‘kiṃ’) followed by the suffixes tra, to and tatha is also changed into ‘ku’.

When the suffixes tra, to and tatha follow, the word ‘kiṃ’ is changed into ‘ku’. The form ‘kuto’ means ‘from which’ or ‘from whom’ (plural). The word ‘tothesu’ is to be understood in the following :-

(231-263) Sabbassa etassa akāro vā.

The entire word ‘eta’ is optionally changed into ‘a’.

When the suffixes ‘to’ and ‘tha’ follow, the entire word ‘eta’ is optionally changed into ‘a’. The form ‘ato’ means ‘from this’ or ‘from these’. The word ‘sabbasetassa’ is understood in the following :-

(233-264) E to-thesu vā.

(The word ‘eta’) followed by the suffixes ‘to’ and ‘tha’ is optionally […] changed into ‘e’.

When the suffixes ‘to’ and ‘tha’ follow, the entire word ‘eta’ is optionally changed into ‘e’. Reduplication is applicable. Etto. The word ‘sabbassa’ is understood in the following :-

(234-265) Imass-i thaṃ-dāni-ha-to-dhesu ca.

The word ‘ima’ followed by thaṃ, dāni, ha, to and dha is changed into ‘i’.

Also when the suffixes thaṃ, dāni, ha, to and dha follow, the word ‘ima’ is changed into ‘i’. The form ‘ato’ means ‘from this’. By yogavibhāga ‘kvaci to’ (248-260) the suffix ‘to’ is used after the word ‘ādi’ etc. in the sense of locative and after the words ‘anicca’ etc. in the sense of instrumental. For ‘ādito’ means ‘in the beginning’. Similarly, majjhimato, ekato, purato, pacchato, passato, piṭṭhito, pādato, sīsato, aggato, mūlato, parato etc. In the sense of instrumental - aniccato means ‘by transitoriness’. anicatto sammasati (considers by transitoriness); Similarly, dukkhato, rogato, gaṇḍato etc. The words ‘atthe’ and ‘kvaci’ are understood in the following:-

(249-266) Tra-tha sattamiyā sabbanāmehi.

After the pronouns, tra and tha suffixes are used in the sense of the locative case.

After the pronouns, the suffixes ‘tra’ and ‘tha’ are sometimes used in the sense of the locative case. The words sabbatra or sabbattha mean ‘in entire’ or ‘in all (plural)’; Similarly, yatra yattha, tatra tattha, itaratra itarattha, aññatra aññattha, ubhayatra ubhayattha, paratra parattha, kutra kuttha. The state of ‘ku’ is accomplished by the rule ‘trato thesu ca’

(230-262). By the force of ‘ca’ in the rule ‘kissa ka ve ca’ (227-270), we have the substitute ‘ka’. Kattha, amutra, amuttha. The words ‘sabbassa-etassa-akāro vā’ (231-263) are understood in the following :-

(232-267) Tre niccaṃ.

(The word ‘eta’) followed by the suffix ‘tra’ is always changed (into ‘a’).

When the suffix ‘tra’ follows, the entire word ‘eta’ is always changed into ‘a’. Atra. The a-state is accomplished by the rule ‘sabbassa-etassa-akāro vā’ (231-263). And the sound ‘e’ is accomplished by the rule ‘e tothesu ca’ (233-264). Attha, eto, ettha. Now, the words kvaci, atthe and sattamiyā are governing :- In the sense of ‘in entire’ :-

(250-268) Sabbato dhi.

After the word ‘sabba’, the suffix ‘dhi’ is used.

The suffix ‘dhi’ after the word ‘sabha’ is in the sense of locative case. Sabbadhi.

(216-269) Kiṃsmā vo.

After the word ‘kiṃ’ the suffix ‘va’ is used.

The suffix ‘va’ after the word ‘kiṃ’ is sometimes used in the sense of the locative case.

(227-270) Kissa ka ve ca.

The word ‘kiṃ’ followed by the suffix ‘va’ is changed into ‘ka’.

When the suffix ‘va’ follows, the word ‘kiṃ’ is substituted by ‘ka’. By the force of ‘ca’, haṃ thaṃ etc. are referred to even if the suffix ‘[…] va’ does not follow. And by the rule ‘tesu vuddhi’ etc. (362-355), if the suffix ‘va’ follows, the vowel ‘a’ in belonging to ‘ka’ is elided. Kva gatosi tvaṃ (Where have you gone ?). The word ‘kismā’ is understood in the following :-

(252-271) Hiṃ-haṃ-hiñcanaṃ.

(After the word ‘kiṃ’) the suffixes hiṃ haṃ and hiñcanaṃ are used.

After the word ‘kiṃ’, the suffixes hiṃ, haṃ and hiñcanaṃ are sometimes used in the sense of the locative case. The word ‘kissa’ is understood in the following :-

(228-272) Ku hiṃ-haṃ-su ca.

(The word ‘kim’) followed by hiṃ and haṃ is changed into ‘ku’ also.

The suffixes ‘hiṃ’ and ‘haṃ’ too having followed, the word ‘kiṃ’ is changed into ‘ku’. By the force of ‘ca’ it is changed into (ku) even before hiñcanaṃ, dācanaṃ etc. In the sense of ‘where’ :- kuhiṃ, kuhaṃ, kuhiñcanaṃ, kahaṃ :- Ka-substitution is applicable. The word ‘hiṃhaṃ’ is understood in the following :-

(253-273) Tamhā ca.

After the word ‘ta’ also.

The suffixes ‘hiṃ’ and ‘haṃ’ are sometimes used after the pronouns ‘ta’ in the sense of the locative case. In the sense of ‘therein’ :- tahiṃ, tahaṃ.

(254-274) Imasmā ha-dhā ca.

And after the word ‘ima’ the suffixes ‘ha’ and ‘dha’ are used.

The suffixes ‘ha’ and ‘dha’ are sometimes used in the sense of the locative case. By the rule ‘imassi thaṃ’ (234-265) the vowel ‘i’ is applicable. In the sense of ‘herein’ :- iha, idha.

(255-275) Yato hiṃ.

After the word ‘ya’, the suffix ‘hiṃ’ is used.

The suffix ‘hiṃ’ is sometimes used after the pronoun ‘ya’ in the sense of the locative case. In the sense of ‘herein’ :- yahiṃ. The word ‘kāle’ is governing in the following :- In the sense of ‘when’ :-

(257-276) Kiṃ-sabba-añña-eka-ya-kūhi dādācanaṃ.

After the words kiṃ, sabba, añña, eka, ya and ku, the suffixes ‘dā’ and ‘dācanaṃ’ are used.

The suffix ‘dā’ is used after the pronouns kiṃ, sabba, añña, eka and ya. After ‘ku’ the suffix dācanaṃ is used sometimes in the sense of locative to denote time. By the force of ‘ca’ from the rule ‘kissa ka ve ca’ (227-270) the ka-substitute is applicable. Kadā.

(260-277) Sabbassa so dāmhi vā.

The word sabba followed by the suffix ‘da’ is optionally changed into ‘sa’.

The suffix ‘da’ having followed, the word ‘sabba’ is optionally changed into ‘sa’. In the sense of ‘always’ :- sadā, sabbadā. Similarly, aññadā, ekadā, yadā. In the sense of ‘when’ :- kudācanaṃ. By the force […] of ‘ca’ from the rule ‘ku hiṃ-haṃsu ca’ (228-272), the ku-state is accomplished. Or ‘ku’ is by nipātana. The word ‘dā’ is understood in the following :-

(258-278) Tamhā dāni ca.

After the word ‘ta’, also the suffix ‘dāni’ is used.

The suffixes ‘dāni’ and ‘dā’ are sometimes used after the pronoun ‘ta’, in the sense of locative case to signify time. In the sense of ‘then’:- tadāni, tadā.

(259-279) Imasmā rahi dhunā dāni ca.

Also after the word ‘ima’, the suffixes rahi, dhunā and dāni are used.

The suffixes rahi, dhunā and dāni are sometimes used after the word ‘ima’ in the locative case to signify time. The word sabbassa and imassa are understood in the following :-

(236-280) Eta rahimhi ca.

(The word ‘ima’) followed by the suffix ‘rahi’ is changed into ‘eta’ too.

When the suffix ‘rahi’ follows, the entire word ‘ima’ is changed into ‘eta’. In the sense of ‘nowadays’ :- Etarahi.

(235-281) A dhunāmhi ca.

(The word ‘ima’) followed by the suffix ‘dhuna’ is changed into ‘a’ too.

When the suffix ‘dhunā’ follows, the entire word ‘ima’ is changed […] into ‘a’. Adhunā. The word ‘ima’ is changed into ‘i’. In the sense of ‘at present’ :- idāni.

The treatment of the case-ending suffixes is over.

---

Now, upasagga-s and nipāta-s having no differentiation by gender, number and cases are being told :- Pa, parā, ni, nī, u, du, saṃ, vi, ava, anu, pari, adhi, abhi, pati, su, ā, ati, api, apa, (and) upa. These twenty words are called ‘upasagga-s’.

In this context, the word ‘pa’ is used in the sense of pakāra (variety), adhikamma (beginning), padhāna (major), antobhāva (to be inside), viyoga (separation), tappara (intent upon), bhusattha (in the sense of much), sambhava (having become), titti (satisfaction), anāvila (pure), and patthana (desire) etc. The prefix ‘pa’ is understood in these senses, pakāra etc., as :- in the sense of pakāra - paññā; in the sense of ādikamma - vippakataṃ; in the sense of padhāna - paṇītaṃ; or padhānaṃ padhānattaṃ issariyaṃ tasmiṃ - pabhū ayaṃ desassa (Whose lordship is the major; He is pabhū of this country), in the sense of antobhāve - pakkhittaṃ; in the sense of viyoge - pavāsī; in the sense of tappare - pācariyo; in the sense of bhusa - pavuddhakāyo; in the sense of sambhava - himavatā gaṅgā pabhavati (The gaṅgā originates from himavanta); in the sense of titti - pahūtaṃ annapānaṃ; in the sense of anāvila - pasannamudukuṃ; in the sense of patthana - paṇihitaṃ.

The word ‘parā’ is used in the sense of parihāni (loss, diminution), parājaya (defeat), gati (going), vikkama (effort), āmasana (touching) etc., […] as : in the sense of parihāniyaṃ - parābhavo; in the sense of parājaya - parājito; in the sense of gati - parāyanaṃ; in the sense of vikkama - parakkamati; in the sense of āmasana - aṅgassa parāmasanaṃ (touching of limb).

The word ‘ni’ is used in the sense of nissesa (completely), niggata (gone), niharaṇa (taking out, throwing out), antopavesana (going inside), abhāva (absence) nisedha (avoiding), nikkhanta (departed from), pātubhāva (appearance), avadhāraṇa (affirmation), vibhajana (distinction, division), upamā (likeness, example) upadhāraṇa (thinking over), avasāna (ending), and cheka (clever) etc. In the sense of nisesa - nirutti, niravasesaṃ deti (He gives full), in the sense of niggata - nikkileso, niyyāti; in the sense of niharaṇa - niddhāraṇaṃ; in the sense of antopavesana - nikhāto; in the sense of abhāva - nimmakkhikaṃ; in the sense of nisedha - nivāreti; in the sense of nikkhanta - nibbāno nibbānaṃ; in the sense of pātubhāva - nimmitaṃ; in the sense of avadhāraṇa - nicchayo; in the sense of vibhajana - niddesa; in the sense of upamā - nidassanaṃ; in the sense of upadhāraṇa - nisāmanaṃ; in the sense of avasāna - niṭṭhhitaṃ; in the sense of cheka - nipuṇo. The word ‘nī’ is used in the sense of nīharaṇa (taking out), āvaraṇa (covering, prevent) etc. In the sense of nīharaṇa - nīharati; in the sense of āvaraṇa - nīvaraṇaṃ.

The word ‘u’ is used in the sense of uggata (rising up), uddhakamma (making upwards, above), padhāna (foremost), viyoga (separation), saṃbhava (origin, production), attalābha (being born, creation) satti (ability, power), sarūpakathana (preaching the essence) etc. In the sense of uggata - uggacchati; in the sense of uddhakamma - āsanā uṭṭhito (stood up from […] seat), ukkhepo; in the sense of padhāna - uttamo, lokuttaro; in the sense of viyoga - ubbhāsito; in the sense of sambhava - ubbhūto; in the sense of attalābha - uppannaṃ ñāṇaṃ (originated knowledge); in the sense of satti - ussahati gantuṃ (He has energy to go); in the sense of sarūpakathana - uddisati suttaṃ (He preaches the doctrine).

The word ‘du’ is used in the sense of asobhaṇa (bad), abhāva (absence), kucchita (ill), asamiddhi (lack of richness), kiccha (difficulty), virūpa (deformation) etc. as :- In the sense of asobhaṇa - duggandho; in the sense of abhāva - dubbhikkhaṃ; in the sense of kucchita - dukkataṃ; in the sense of asamiddhi - dussassaṃ; in the sense of kiccha - dukkaraṃ; in the sense of virūpata - dubbaṇṇo, dummukho.

The word ‘saṃ’ is used in the sense of samodhāna (conclusion, combination), sammā (well, correct), samantabhāva (entirety), saṅgata (coming together), saṅkhepa (abbreviation), bhusattha (in the sense of much), sahattha (in the sense of being together), appattha, pabhava (origin), abhimukhabhāva (facing), saṅgata (collection), pidhāna (covering), punappunakaraṇa (repetition), samiddha (rich, successful) etc. In the sense of samodhāna - sandhi; in the sense of sammā or sama - samādhi, sampayutta; in the sense of samantabhāva - saṅkiṇṇā, samullapanā; in the sense of saṅgata - saṅgamo; in the sense of bhusa - sāratto; in the sense of saha - saṅvāso; in the sense of appattha - samaggho; in the sense of pabhava - sambhavo; in the sense of abhimukhabhāva - sammukhaṃ; in the sense of saṅgata - saṅvikāro, saṅgaṇhāti; in the sense of pidhāna - saṅvutaṃ; in the sense of punappunakaraṇa - sandhāvati; in the sense of samiddha - sampanno.

The word ‘vi’ is used in the sense of visesa (distinction), vividha (manifold), viruddha (opposite), vigata (gone away), viyoga (separation), virūpa (deformation) etc. In the sense of visesa - vimutti, visiṭṭha; in the sense of vividha - vimati, vicitraṃ; in the sense of viruddha - vivādo; in the sense of vigata - vimalaṃ; in the sense of viyoga - vippayutto; in the sense of virūpatā - virūpo.

The word ‘ava’ is used in the sense of adhobhāva (making downwards), viyoga (separation), paribhava (disrespect), jānana (knowing), suddhi (purity), nicchaya (conviction, resolution), desa (place), theyya (stealing) etc. In the sense of adhobhāva - avakkhittacakkhu; in the sense of viyoga - omukkaupāhano, avakokilaṃ vanaṃ; in the sense of paribhava - avajānanaṃ, avamaññati; in the sense of jānana - avagacchati; in the sense of suddhi - vodānaṃ; in the sense of nicchaya - avadhāraṇaṃ; in the sense of desa (avakāso); in the sense of theyya - avahāro.

The word ‘anu’ is used in the sense of anugata (implying), anupacchinna (predispositon, tendency), pacchā (back, behind), bhusa (much), sādissa (likeness, similarity), hīna (low), tatiya (on the lines of), lakkhaṇa (mark), itthambhūtakkhāṇa (narration towards such and such), bhāga (part, fraction), vicchā (particular to each, respective) etc. In the sense of anugata - anveti; in the sense of anupacchinna - anusayo; in the sense of pacchā - anurathaṃ; in the sense of bhusa - anuratto; in the sense of sādissa - anurūpaṃ; in the sense of hīna - anu sārīputtaṃ puññavanto (One who has merit lower than Sārīputta); in the sense of tatiya - nadiṃ anvavasitā senā (the army on the line of river); in the sense of lakkhaṇa - rukkhaṃ anu vijjotate vijju (Lightening flashes near the tree); in the sense of […] itthambhūtakkhāna - sādhu devadatto mātaraṃ anu (Devadatta is good to the mother); in the sense of bhāga - yaṃ ettha maṃ anu siya taṃ dīyatu (My share which would be here, may be given); in the sense of vicchā - rukkhaṃ rukkhaṃ anu vijjotate cando (The moon is shining on every tree).

The word ‘pari’ is used in the sense of samantatobhāva (surrounding, all, entire), pariccheda (connotation, limitation, definition), vajjana (avoidance), āliṅgana (embrace), nivāsana (dressing, clothing), pūjā (honour, worship), bhojana (meal, nourishment), avajānana (disrespect), dosakkhāna (abusing), lakkhaṇa (mark, quality) etc. In the sense of samantatobhāva - parivuto; in the sense of pariccheda - pariññeyyaṃ; in the sense of vajjana - pariharati; in the sense of āliṅgana - parissajati; in the sense of nivāsana - vatthaṃ paridahessati (He will dress); in the sense of pūjā - paricariyā; in the sense of bhojana - bhikkhaṃ parivisati (He offers the meal); in the sense of avajānana - paribhavati; in the sense of dosakkhāna - paribhāsati; in the sense of lakkhaṇa - rukkhaṃ pari vijjotate vijju (Lightening flashes around the tree) etc.

The word ‘adhi’ is used in the sense of adhika (addition), issara (master, power), uparibhāva (supersading), adhibhavana (overcome), ajjhayana (studying), adhiṭṭhāna (decision, resolution), nicchaya (resolution, conviction), pāpuṇana (attainment) etc. In the sense of adhika - adhisīlaṃ; in the sense of issara - adhipati, adhi Brahmadatte pañcālā (The pañcāla people has brahmadatta as major); in the sense of uparibhāva - adhirohati; paṭhavim adhisessati, in the sense of adhibhavana - adhibhavati; in the sense of ajjhayana - byākaraṇaṃ adhīte (studies grammar); in the sense of adhiṭṭhāna - […] bhūmikammādiṃ adhiṭṭhāti (He undertakes bhūmikamma etc.); in the sense of nicchaya - adhimokkho; in the sense of pāpuṇana - bhogakkhandhaṃ adhigacchati (He attains the heap of enjoyment).

The word ‘abhi’ is used in the sense of abhimukha (approaching, facing), visiṭṭha (distinction), adhika (addition), uddhakamma (making upwards), kula (clan), sāruppa (fit, suitability, equal state), vandana (salutation), lakkhaṇa (mark), itthambhūtakkhāna (description), bhāga (part, fraction), vicchā (repetition) etc. In the sense of abhimukhabhāva - abhimukho; abhikkamati; in the sense of visiṭṭha - abhidhammo; in the sense of adhika - abhivassati; in the sense of uddhakamma - abhiruhati; in the sense of kula - abhijāto; in the sense of sāruppa - abhirūpo; in the sense of vandana - abhivādeti; in the sense of lakkhaṇa etc. as before.

The word ‘pati’ is used in the sense of paṭigata (opposite, contrary), paṭiloma (contrary), paṭinidhi (reciprocal), paṭidāna (gift, restitution), nisedha (reject), nivattana (to return), sādissa (likeness, similarlity), patikaraṇa (counteracting), ādāna (acceptance), patibodha (awakening), paṭicca (concerning), lakkhaṇa (mark), itthambhūtakkhāna (description), bhāga (fraction), vicchā (repetition) etc. In the sense of paṭigata - paccakkhaṃ; in the sense of paṭiloma - paṭisotaṃ; in the sense of paṭinidhi - ācariyo pati sisso; in the sense of patidāna - telatthikassa ghataṃ pati dadāti (He gives ghee to one who needs oil); in the sense of nisedha - paṭisedhati; in the sense of nivattana - paṭikkamati; in the sense of sadissa - paṭirūpakaṃ; in the sense of patikaraṇa - patikāra; in the sense of ādāna - paṭiggaṇhāti; in the sense of paṭicca - paccayo; in the sense of lakkhaṇa etc., as before.

[…] The word ‘su’ is used in the sense of sobhana (good), suṭṭhu (well), sammā (good), samiddhi (richness), and sukha (happiness) etc. In the sense of sobhana - sugandho; in the sense of suṭṭhu and sammā - suṭṭhu gato or also sammā gato : sugato; in the sense of samiddhi - subhikkhaṃ; in the sense of sukha - sukaro.

The word ‘ā’ is used in the sense of abhimukhabhāva (facing), uddhakamma (making upwards) mariyādā (boundary), abhividhi (up to), patti (obtaining, entering into), icchā (desiring), parisajjana (embrace), ādikamma (starting), gahaṇa (taking, acquiring), nivāsa (residence), samīpa (near), avhāna (addressing, calling) etc. In the sense of abhimukhabhāva - āgacchati; in the sense of uddhakamma - ārohati; in the sense of mariyādā - ā pabbatā khettaṃ (The field up to mountain); in the sense of abhividhi - ā kumāraṃ yaso kaccāyanassa (The glory of Kaccāyana is up to a child); in the sense of patti - āpatti āpanno ((He obtained offence); in the sense of icchā - ākaṅkhā; in the sense of parisajjana - āliṅganaṃ; in the sense of ādikamma - ārambho; in the sense of gahaṇa - ādiyati; ālambati; in the sense of nivāsa - āvasattho, āvāso; in the sense of samīpa - āsannaṃ; in the sense of āvhāna - āmantesi.

The word ‘ati’ is used in the sense of atikkamana (going over), atikkanta (excellence, surpassing), atisaya (excellence), bhusa (in the sense of much) etc. In the sense of atikkamana - atirocati, amhehi atīto (Gone over from us); in the sense of atikkanta - accantaṃ; in the sense of atisaya - atikusalo; in the sense of bhusa - atikodho, ativuddhi.

The word ‘api’ is used in the sense of sambhāvana (possibility), apekkhā (even), samuccaya (collection, accumulation), garaha (blame, […] reproach, censure), pañhā (question, investigation) etc. In the sense of sambhāvana - api dibbesu kāmesu merumpi vinivijjhitvā gaccheyya (He would go possibly to divine kāmas through even mountain); in the sense of apekkhā - ayampi dhammo aniyato (Even this dhamma is indefinite); in the sense of samuccaya - itipi arahaṃ (The blessed one is also called arahā), antaṃpi antaguṇaṃ ādāya (Even reaching intestine and sub-intestine); in the sense of garaha - api amhākaṃ paṇḍitaka (O our dammed scholar); in the sense of pañhā - api bhante bhikkhaṃ labhittha (O venerable, did you get food ?).

The word ‘apa’ is used in the sense of apagata (gone, removed), garaha (censure), vajjana (avoiding), pūjā (worship), padussana (censure, spoiling) etc. In the sense of apagata - apamāno, apeto; in the sense of garaha - apagabbho; in the sense of vajjana - apa sālāya āyanti vāṇijā (The merchants come after avoiding the cottage); in the sense of pūjā - vuḍḍhāpacāyī; in the sense of padussana - aparajjhati.

The word ‘upa’ is used in the sense of upagamana (approaching), samīpa (near), upapatti (birth), sādissa (likeness), adhika (addition), uparibhāva (higher state or condition), anasana (fasting), dosakkhāna (abusing), saññā (feeling), pubbakamma (initial deed), pūjā (worship), gayhākāra (understood sign), bhusa (in the sense of more) etc. In the sense of upagamana - nisinnaṃ or upanisīdeyya; in the sense of samīpa - upanagaraṃ; in the sense of upapatti - saggaṃ lokaṃ upapajjati (He takes birth in heaven); or upapatti means yutti, upekkhā means seeing from the point of view of logic; in the sense of sādissa - upamānaṃ, upamā; in the sense of adhika - upa khāriyaṃ doṇo (Doṇa is more than khārī), in […] the sense of uparibhāva - upasampanno; in the sense of anasana - upavāso; in the sense of dosakkhāna - paraṃ upavadati (He blames the other), in the sense of saññā - upaddavo; upasaggo; in the sense of pubbakamma - upakkamo; in the sense of pūjā - buddhupaṭṭhāko, mātupaṭṭhānaṃ; in the sense of gayhākāra - soceyyupaṭṭhānaṃ; in the sense of of bhusa - upādānaṃ, upayaso, upanissayo.

Thus, in this context, upasagga-s indeed, have various meanings. And it is told :-

“Thus, indeed these three : upasagga-s nipāta-s, and
paccaya-s indicate various meanings. Thus, the
etymologists have told”.

In this context, (it should be known that) the upasagga-s qualify nouns or verbs. They have no specific genders. When the suffixes si - etc. are applied, (it should be known that) only nominative singular is applicable after them, as they have no differentiation by means of number, object etc.

(221-282) Sabbāsaṃ āvuso upasagganipātādīhi ca.

And after āvuso, upasagga-s, nipāta-s etc. all (case- endings) (are elided).

All case-endings used after the word āvuso, upasagga-s and nipāta-s are elided. By the word ‘ādi’ sometimes, the elision is applicable after sutta, pada etc. In this context, the reference to the word ‘āvuso’ should be understood to indicate that it is used with number.

“Pa etc. are called upasagga-s as they add the meaning
after having become associated. The words ‘ca’ etc. indeed,
[…] are inserted in the beginning, middle or at the end of words.
They are called ‘nipāta-s’.”

Pahāro means action of attacking. Similarly, parābhavo, nivāso, nīhāro, uddhāro, duhāro, saṃhāro, vihāro, avahāro, anuhāro, parihāro, adhihāro, abhihāro, patihāro, suhāro, āhāro, atihāro, apihāro, apahāro, upahāro, paharati, parābhavati, nivasati, nīharati, uddharati etc. should be explained.

“The ways of upasagga-s are threefold; some of them
change the root-meaning, some other upasagga follows
the root-meaning; some other upasagga adds some
meaning or specifies the same root-meaning.”

(The treatment of) the padas in the form of upasagga-s (is over).

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The pada-s in the form of nipāta-s used in the sense of samuccaya (collection), vikappana (option), paṭisedha (rejection), and pūraṇa (fullness) etc. and which do not indicate a matter :-

In this context, the word ‘ca’ is used in the sense of samuccaya (collection), anvācaya (reference), itaretarayoga (being connected with each other), samāhāra (combination), avadhāraṇa (emphasis) etc. The word ‘vā’ is used in the sense of vikappana (option), upamāna (comparison), samuccaya (collection), vavatthitavibhāsā etc. The words ’na, no, mā, a, alaṃ, halaṃ are used in the sense of prohibition (paṭisedha). The word ‘alaṃ’ is also used in the sense of enough and decoration. The meaning of ‘pūraṇa’ is […] twofold : i) atthapūraṇa (completing the meaning), ii) padapūraṇa (completing a sentence or a stanza).

Now, in this context, the words atha, khalu, vata, vatha, atho, assu, yagghe, hi, carahi, naṃ, taṃ, vā, ca, tu, va, vo, pana, have, kīva, ha, tato, yathā, sudaṃ, kho, ve, haṃ, enaṃ, seyyathīdaṃ etc. are ‘padapūraṇa’.

Now, in this context, the word ‘atha’ is used in the sense of pañhā (question), anantariya (closeness), and adhikāra (governing) etc. The word ‘khalu’ is used in the sense of paṭisedha (prohibition), avadhāraṇa (emphasis) and pasiddhi (being well known). The word ‘vata’ is used in the sense of ekaṃsa (certainty, definiteness), kheda (sorrow), anukampā (compassion), and saṅkappa (intention, thinking). ‘Atha’ is also used in the sense of anvādesa (reference). ‘Tu’ is used in the sense of visesa (specification), hetu (cause) and nivattana (prevention) etc. ‘Pana’ is used in the sense of specification also. ‘Have’ and ‘ve’ are used also in the sense of certainty.

‘Haṃ’ is used also in the sense of visāda (depression) and sambhava (possibility). ‘Seyyathīdaṃ’ is used in the sense of ‘which is that’ ?. Atthapūraṇa is twofold : i) vibhattiyutta (together with case) and ii) avibhattiyutta (not with case). The words ’atthi, sakkā, labbhā, are used in the nominative case. The words ‘āvuso, ambho, hambho, re, are, hare, je’, are used in the vocative case.

The words ’sayaṃ, sāmaṃ, saṃ, sammā, kiṃ; are […] used in the sense of instrumental case. The words ending with the suffixes ‘so, to, dhā’ are also (used in the instrumental case) :- suttaso, padaso, aniccato, dukkhato, ekadhā, dvidhā etc. The words ending with the suffixes tave and taṃ are used in the sense of dative case. Kātave, dātave, kātuṃ, kāretuṃ, dātuṃ, dāpetuṃ etc. The words ending with the suffixes ‘so and to’ are used in the ablative sence. Dīghaso, oraso, rājato or corato etc. ‘To’ and the words ending with tra, tha etc. are used also in the locative sense. Ekato, purato, pacchato, passato, piṭṭhito, pādato, sīsato, aggato, mūlato; yatra, yattha, yahiṃ, tatra, tattha, tahiṃ, tahaṃ etc.

These words are used in the sense of locative case :- samantā, sāmantā, parito, abhito, samantato, ekajjhaṃ, ekamantaṃ, heṭṭhā, upari, uddhaṃ, adho, tiriyaṃ, sammukhā, parammukhā, āvi, raho, tiro, uccaṃ, niccaṃ, anto, antarā, antaraṃ, ajjhattaṃ, bahiddhā, bāhirā, bāhiraṃ, bahi, oraṃ, pāraṃ, ārā, ārakā, pacchā, pure, huraṃ, pecca. The following words are used in the sense of locative case of time :- sampati, āyati, ajja, aparajja, suve, sve, parasuve, hiyyo, pare, sajja, sāyaṃ, pāto, kālaṃ, kallaṃ, divā, rattaṃ, niccaṃ satataṃ, abhiṇhaṃ abhikkhaṇaṃ, muhuṃ, muhuttaṃ, bhūtapubbaṃ, purā, yadā, tadā, kadā, etc.

(Here end) the words connected with the (meaning indicating) cases.

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Among the words not connected with the meanings connected with the cases, the following are used in the sense of doubt :- appeva, appevanāma, nu. The following words are used in the sense of certainty:- addhā, aññadatthu, taggha, jātu, kāmaṃ, sasakkaṃ. ‘Eva’ […] is used in the sense of emphasis. The following words are used in the sense of questioning :- kacci, nu, kinnu, nanu, kathaṃ, kiṃsu, kiṃ. ‘Evaṃ, iti, itthaṃ’ are used in the sense of indication or reference (nidassana). ‘Iti’ is used in the sense of cause and the closure of a sentence. ’Yāva, tāva, yāvatā, tāvatā, kittāvatā, ettāvatā, kīva are used in the sense of pariccheda (limit or measure). The words ‘evaṃ’, sāhu, lahu, opāyikaṃ, paṭirūpaṃ, āma, sādhu’ are used in the sense of sampaṭicchana (acceptance, agreement).

‘Yathā, tathā, yatheva, tatheva, evaṃ, evameva, evamevaṃ, evampi, yathāpi, seyyathāpi, seyyathāpināma, viya, iva, yathariva, tathariva, yathā nāma, tathā nāma, yathā hi, tathā hi, yathā ca, tathā ca’ are used in the sense of paṭibhāga (likeness, resemblance). ‘Yathā’ is used in the sense of yoggatā (suitability), vicchā (repetition), padattha (word - meaning), anativatta (not transgressing, follow) and nidassana (reference). ‘Evaṃ’ is used in the sense of upadesa (indication, advice), question etc. ‘Kiñcāpi’ is used in the sense of ‘anuggaha’ (favour). ‘Aho’ is used in the sense of garaha (blame), pasaṃsana (praise), and patthana (request).

‘Nāma’ is used in the sense of reproach, praise, designation and question. ‘Sādhu’ is used in the sense of praise and request. The words iṅgha, handa are used in the sense of exhortation (urge) (codana). ‘Sādhu, suṭṭhu, evametaṃ’ are used in the sense of consent (anumodana). ‘Kira’ is used in the sense of rumour and unbelievable thing. ‘Nūna’ is used in the sense of anumāna (guess), anusaraṇa (following), and parivitakkana (doubt). ‘Kasmā’ is used in the sense of asking a question. ‘Yasmā, tasmā, tathā hi, tena’ are used in the sense of supplying the cause.

‘Saha, saddhiṃ, samaṃ, amā’ are used in the sense of samakiriyā (simultaneous action). ‘Vinā, rite’ are used in the sense of vippayoga (separation). ‘Nānā, puthu’ are used in the sense of bahuppakāra (variety). ‘Puthu, visuṃ’ are used in the sense of asaṅghāta (separation). ‘Duṭṭhu, […] ku’ are used in the sense of jigacchā (disgust). ‘Puna’ is used in the sense of appaṭhama (more than once). And ‘kathañci’ is used in the sense of difficulty. ‘Dhā, kkhattuṃ, sakiñci’ are used in the sense of saṅkhyāvibhāga (numerical part). ‘īsakaṃ’ is used in the sense of little and slow. ‘Saṇikaṃ’ is used in the sense of slowness. ‘Khippaṃ, araṃ, lahu, āsuṃ, tuṇṇaṃ, aciraṃ’ are used in the sense of quickness. ‘Ciraṃ, cirassaṃ’ are used in the sense of lengthiness. ‘Ce, yadi’ are used in the sense of doubt and condition. ‘Dhuvaṃ’ is used in the sense of fixity (thira) and emphasis (avadhāraṇa). ‘Ha’ is used in the sense of depression. ‘Tuṇhī’ is used in the sense of keeping silence. ‘Sacchi’ is used in the sense of direct experience. ‘Musā, micchā, alikaṃ’ are used in the sense of untruth. The word ‘suvatthi’ is used in the sense of blessing (āsīsa) etc. The words ending with the suffixes tuna, tvāna and tvā are used in the sense of expectation; as :- Passituna, passiya, passitvāna, passitvā, disvā, disvāna, dassetvā, dātuna, datvāna, datvā, upādāya, dāpetvā, viññāpetvā, viceyya, vineyya, nihacca, samecca, apecca, upecca, ārabbha, āgamma etc. Thus all the words other than nāma, ākhyāta and upasagga which have the characteristic of indeclinable should be known as ‘nipāta-pada-s’. And it is told :-

“The word other than three pada-s which has no
declension is used at intervals. Such pada having the
nature of abyaya, is called ‘nepātika’.”

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“The nāma formation (noun word) is fivefold :- i)
pulliṅga (masculine), ii) itthīliṅga (feminine), iii)
[…] napuṃsakaliṅga (neuter), iv) tiliṅga (having three
genders), and v) aliṅga (non-gender).”

(Here ends) Nāma-kaṇḍa,
the second chapter in the Rūpasiddhi.

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