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100. Of the river, when 'yo' follows [262]. When 'yo' follows, the ending of 'nadī' (river) optionally takes 'āma'. The rivers flow [Saṃ. Ni. 3.224], the rivers have good fords [Jā. 2.22.1414] — such is the Pāli. But in the Nimi Jātaka, 'the river flows around, adorned with various flowering trees' and 'the river also flows around' [Jā. 2.22.537] — such is the Pāli. There, by the Mahāvutti, 'o' is substituted for 'i'. Arise, Revatī, you of very evil deeds [Vi. Va. 863], slaves and slave girls, dependents [Jā. 1.10.101], in Bārāṇasī, O great king, the crow king dwells [Jā. 1.3.124], in Bārāṇasī there was a king [Jā. 1.16.178], the king's mind was fixed on Ummādantī, having sported with Ummādantī, the Sivi king was then [Jā. 2.18.70], I will lead the children. Servants of the brahmin woman [Jā. 2.22.2111]. Similarly, in 'yo' forms, 'pokkharañño'. In 'nādīsu' forms: 'pathabyā', 'puthabyā', 'pokkharaññā'. In 'smiṃmhi' forms: 'pathabyā', 'pathabyaṃ', 'puthabyā', 'puthabyaṃ', 'pokkharaññā', 'pokkharaññaṃ', 'vetraññā', 'vetraññaṃ' [vetraññā, (nissaya)] etc. are seen. The section on feminine nouns ending in 'ī' is finished. The section on feminine nouns ending in 'u' Deletion of 's', the cow goes, the cows go, when 'yo' is deleted, lengthening, the cows go, O cow, O cows, O cows, O cows, sees the cow, sees the cows, sees the cows, by the cow, by the cows, by the cows, to the cow, to the cows, from the cow, from the cows, from the cows, of the cow, of the cows, in the cow, in the cow, in the cows. Thus, gruel, pit, ringworm, itch, scabies, rope, female elephant, millet, mother-in-law, etc. The Dhenu-group. However, the word 'dhātu' (element/root) is feminine in Pāli usage, and masculine-feminine in grammar. The words 'mātu' (mother), 'dhītu' (daughter), 'duhitu' (daughter) are feminine. Their forms will appear in the Pitā-group. The section on feminine nouns ending in 'u' is finished. The section on feminine nouns ending in 'ū' Bride g She goes, the brides go, where it is short, the brides go, O bride, O bride, O brides, O brides, the bride, the brides, by the bride, by the brides, by the bride, by the brides, of the bride, of the brides, from the bride, from the brides, from the bride, from the brides, of the bride, of the brides, in the bride, among the brides. Thus jambū, sarabhū, sutanū, nāganāsūrū, saṃhitorū, vāmorū, lakkhaṇūrū, brahmabandhū, bhū, camū, etc. Vadhādi. "I, having attained human existence, am one who knows what is said, free from envy" [Vi. Va. 634] and "angry and ungrateful" [Jā. 1.1.63] are Pāli texts. Therefore, even without the nī-suffix, some words ending in ū, derived from roots, are feminine. The section on feminine words ending in ū is finished. The section on words ending in o The word go is of two genders. Some of its forms, according to their meaning, apply to feminine, some to masculine, and some to mixed. Some apply to feminine, some to masculine. Here, however, all are presented together. Elision of si, in "go goes" (gogacchati) - here, because "go" is a word of undifferentiated gender, it can also be "goṇa" (bull) and "gāvī" (cow). 101. For go, ga, si, hi, naṃ, gāva, gavā. [Kaccāyana 73-5; Rūpasiddhi 169, 170, 174; Nīti 224]. In cases other than ga, si, hi, naṃ, the word go takes the substitutes gāva and gavā. 102. From ubha, go, ṭo. [Kaccāyana 205; Rūpasiddhi 160; Nīti 421]. From ubha and go, the yo (nominative plural) becomes ṭo. Cows (nominative plural), cows (nominative plural), O cow, O cows, O cows, the cow (accusative singular), the cow (accusative singular). 103. Gāvu in aṃ. [Kaccāyana 76; Rūpasiddhi 171, 226]. In aṃ, go optionally becomes gāvu. The cow (accusative singular), cows (nominative plural), cows (nominative plural), by the cow, by the cow. 104. Not ā. From the substitutes gāva and gavā of go, the nā (instrumental singular) optionally becomes ā. By the cow, by the cow, by the cows, by the cows, of the cow, of the cow. 105. Gavaṃ with se. With se, go optionally becomes gavaṃ. Of the cows, of the cows. 106. And gunnaṃ with naṃnā. [Kaccāyana 81; Rūpasiddhi 172; Nīti 230]. With naṃnā, go also becomes gunnaṃ and gavaṃ. Of the cows, of the cows, from the cow, from the cow, from the cow, from the cow, from the cow, from the cow, by the cows, by the cows, of the cow, of the cow, ga cow, of a cow, of cows, of cows, in a cow, in a cow, in a cow, in a cow, in a cow, in a cow, in cows, in cows, in cows. When "gāva" is used for "yo" and "gavādesa" is made, then "ṭā" and "ṭe" occur for "yo". Bulls, trees, cows, and cows. [Jā. 1.1.77]. Strong bulls or tame bulls crossed the Gaṅgā. And others made strong bulls and tame bulls cross [Ma. Ni. 1.352 (slightly different)]—these are the Pāli passages. And here, "Cows are our best friends, from which medicines are born" [Su. Ni. 298], and "From cows, milk; from milk, curds; from curds, fresh butter; from fresh butter, ghee; from ghee, ghee-scum"—these are used in the feminine. "Cows" and "cows," and "strong bulls, tame bulls," "strong bulls, tame bulls" [Ma. Ni. 1.351], and "I give you a bull" or "I give you a cow," and "horned like a bull" [Jā. 1.12.39]—these are in the masculine. "He made the cows cross without food, and those cows met with disaster in the middle of the Gaṅgā" [Ma. Ni. 1.350], and "These give food, give strength, give beauty, and give happiness; knowing this benefit, they did not kill cows" [Su. Ni. 298]—these are used in the feminine in a good sense, and in a mixed sense according to context. "If the herd of cows, if the herd of cows, the bull goes straight, all of them go straight" [Jā. 1.4.135; 2.18.104]—this is also in a mixed sense. The words "balagava" (strong bull) and "dammagava" (tame bull) are also appropriate as compound words ending in "a," like "jaraggava" (old bull), "puṅgava" (bull), "sagava" (with a cow), and "paragava" (another's cow). However, in mixed contexts, due to the predominance of the feminine, the feminine gender is seen, as in "tā gāvo" (those cows), "etā gāvo" (these cows), and so on. Thus ends the section on words ending in "o". The section on feminine gender is finished. The section on masculine gender. The section on masculine words ending in "a," like "purisa." Now masculine words are explained. There are seven kinds of masculine words: ending in "a," ending in "ā," ending in "i," ending in "ī," ending in "u," ending in "ū," ending in "o." 107. Sisso [Ka. 104; Rū. 66; Nī. 272]. For "ato," "o" occurs for "sissa" in the masculine. A man stands. 108. For "ato," "ṭāṭe" for "yo" [Ka. 107; From 'a' (ending), to the nominative singular and accusative singular, respectively, ṭā, ṭe occur in masculine and neuter. The 'ṭa' suffix means a complete substitution. Men stand. 'Gasīna' means elision, O man, 'ayunaṃ vā dīgho' means lengthening, O men, O sirs, men, man (acc. sg.), men (acc. pl.). By 'a' (ending). From 'a' (ending), to the instrumental singular, 'ena' substitution occurs in masculine and neuter. By the man. In 'su', 'hi', 'sv' (and 'a' becomes 'e'). When 'su', 'hi' are after (the stem ending in 'a'), 'a' becomes 'e' in masculine and neuter. By the men, by the men. Of 'su' (and 'a' becomes 'ssa'). To 'sa' (gen. sg. ending), at the beginning, 's' is added. The 'u' (in 'su') is for pronunciation, the 'ñ' suffix indicates 'at the beginning'. Of the man, 'sunaṃhisū' means lengthening. Of the men, from the man, from the man. To 'smā', 'smiṃ', 'naṃ'. From 'a' (ending), to 'smā', 'smiṃ' (and 'naṃ'), respectively, ṭā, ṭe occur in masculine and neuter. Men (nom. pl.), by the men, by the men, of the man, of the men, in the man, in the man, in the man, in the men. Thus Buddha, Dhamma, Saṅgha, Sakka, god, being, man, ox, bull, old ox, with oxen, other oxen, royal ox, woman, harem, wife, etc. Special rules are stated. Sometimes 'e' or. From 'a' (ending), to the genitive singular 'sa', sometimes 'e' occurs, or in masculine and neuter. In masculine, for example – In the forest thicket as on the flowering top, ‘‘Who among gandhabbas, and rakkhasas, and nāgas, who among kimpurisas, and also humans. Who among the wise, giver of all desires. For a long time will be my husband.’’ There is no self-doing, there is no other-doing, there is no human-doing. some in one meaning, equal in equal parts, not to be said thus. Who among the wretched jackals, who among the wretched sons of Pathika, etc. In neuter, however – In a mansion named Bhogavatī, in a city built, made of gold, etc. What about 'vā' (or)? Forest thicket. What about 'kvaci' (sometimes)? Man (stem). By the great rule, the first case ending sometimes becomes `ṭe`. Both fools and the wise, having run and wandered through transmigration, will make an end of suffering. Sometimes the case ending remains natural. In the forest, there are wild animals, bears, wolves, hyenas, many dangers. What obstacles might there be for him? and so on. 114. From the Divādi group. From the Divādi group, `smiṃ` becomes `ṭi`. `Divi` means 'in the deva-world'. By the word `ādi` (etc.), `asa` (to be) in the sense of 'to be', always `vāgama`. From the word `ayya` (noble one), by the great rule, in the vocative, `ga`, the case ending sometimes becomes `ṭo`. O noble one, or noble one; O noble ones, or noble ones. The rest is like `purisa` (man). The group beginning with `purisa` is finished. The Mano group Mind, minds, O mind, O minds, O minds. 115. From the Mano group, `smiṃ`, `sa`, `aṃ`, `nā`, `smā` sometimes become `si`, `so`, `o`, `sā`, `sā` respectively. From them, `smiṃ`, `sa`, `aṃ`, `nā`, `smā` sometimes become `si`, `so`, `o`, `sā`, `sā` respectively. Mind (acc. sg.), mind (nom. sg.), minds (nom. pl. / voc. pl.), by mind (instr. sg.), by mind (instr. sg.), by minds (instr. pl.), by minds (instr. pl.), to/for mind (dat. sg.), to/for mind (dat. sg.), to/for minds (dat. pl.), from mind (abl. sg.), from mind (abl. sg.), from mind (abl. sg.), from mind (abl. pl.), from minds (abl. pl.),