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He sees the maiden, the maiden sees, he sees the maidens. The instrumental case for the agent. 85. For 'gha' and for 'nādī' (feminine nouns ending in long 'ī') in 'ekasmiṃ', 'ya' and 'yā' [Kaccāyana 111, 112; Rūpasiddhi 179, 183; Nīti 283, 284]. For the five singular forms of 'nādī' (feminine nouns ending in long 'ī') that occur in the singular with 'gha' and with 'i' and 'u' vowels, 'ya' and 'yā' occur in order. Done by the maiden, done by the maidens. Here, the 'yā' substitution for 'gha' is also seen. "And they sat there, in the shade of that tree" [Jātaka 1.14.182] and "they surrounded it on all sides, in the shade of that tree" [Jātaka 1.14.189] is the Pāli, similarly, "speak like a piece of gravel" [Saccasaṅkhepa 176, gāthā], and "with the play of a foolish child" [Vibhāvinī 154] are seen. By the great treatise, the 'gha' is shortened. 86. For 'smā', 'hi', 'smiṃ', 'naṃ', 'mhā', 'bhi', 'mhi' optionally [Kaccāyana 99; Rūpasiddhi 81]. For these, 'mhā', 'bhi', 'mhi' occur in order, optionally. These substitutions are frequently seen in verses. Done by the maiden, done by the maiden. The dative case for the recipient, he gives to the maiden, he gives to the maidens, the cloth brought for the maiden, the cloth brought for the maidens. The ablative case for separation, he goes away from the maiden, he goes away from the maiden (with shortening), he goes away from the maidens, he goes away from the maidens. The genitive case for possession, the maiden's property, the maidens' property. The locative case for location, he stands in the maiden. 87. 'Yaṃ' [Kaccāyana 116; Rūpasiddhi 180; Nīti 443]. For 'gha' and for 'smiṃ' of 'i' and 'u' vowels, 'yaṃ' occurs optionally. He stands in the maiden, he stands in the maiden, he stands among the maidens. Faith, wisdom, discernment, knowledge, thought, counsel, lute, craving. Desire, fainting, trembling, illusion, friendliness, intoxication, training, alms. Ja Neck, throat, tongue, speech, Shadow, hope, Ganga boat. Verse, army, writing, branch, Garland, time, worship, play. Thirst, feeling, perception, Volition, craving, offspring. Deity, quail, iguana, Crane, assembly, council. Louse, sephalika, Lanka, Stick, sand, topknot. Visakha, street, branch, Goat, barren, matted hair, pot. Eldest, trunk, sophistry, Varuna, woman, creeper. Story, sleep, nectar, Radha, Impression, sisapa, water-stall. Light, boundary, patience, wife, Kshatriya, sugar, liquor. Swing, scale, stone, play, Red, earth, girdle, art. Mare, lotus-stalk, mouse, Box, good-natured, direction. Nose, moonlight, cave, effort, Lymph, earth, and so on. 88. From Namba and others. In the case of words like amba, anna, amma, which end in 'a' and are followed by 'g', the 'e' of 'g' does not occur. 89. Or short. The 'a' of amba and others may be short when followed by 'ge'. It becomes amba, it becomes ambā, it becomes anna, it becomes annā, it becomes amma, it becomes ammā, the rest are like kaññā. Here a special rule is stated. 90. 'Ti' in sabhāparisā. In sabhāparisā, 'smiṃ' becomes 'ti'. By the rule "Gho ssaṃssāssāya tīsu", the 'i' is short in 'ti'. Sabhati, sabhāya, sabhāyaṃ, sabhāsu, parisati, parisāya, parisāyaṃ, parisāsu. "Mahābrahmā saw him, seated in that assembly." Thus the Blessed One revealed his golden-colored body in that assembly. In Nandamātā, Rājadhītā and so on, by "ghabrahmāditve", 'gha' becomes 'etta'. "It is wonderful, Nandamātā, it is amazing, Nandamātā." "It becomes Devadhīte, it becomes Sakyadhītare." In compounds, according to the Mahāvutti, 'ā' becomes 'a' and 'a' becomes short in 'syādīsu'. However, words ending in the 'tu' suffix are mostly the same in the three genders, as in the Therīpāḷi: "Having inquired about the meaning and the Dhamma, having learned them, having listened to the Dhamma, and having served it." Similarly, sometimes words like 'gacchantā' also occur. "Destroying the mass of darkness," "Speaking such ill-spoken words," etc. Here, 'padālayanti' means 'padālayantī', and 'bhaṇanti' means 'bhaṇantī'. Twenty. thirty, forty, fifty, these will come into the number group. The group of feminine nouns ending in -ā is finished. The group of feminine nouns ending in -i 'Gasīna' is the elision of -si. Night stands, nights stand. By the rule 'Jantuhetvā' and so on, with the elision of -yo – 91. Elision of -yo is lengthened. In all three genders, when -yo is elided or replaced by -ni, short vowels are lengthened. Nights stand. 92. Of -ye, of the preceding vowel. When -ya, which is a case ending or a substitute for a case ending, follows, the vowel -i of the preceding word is elided. This rule is to be seen only in verses. Nights stand - due to sandhi, the initial -ta is elided. 63. Of -ayu, optionally lengthened. When -ge follows, in all three genders, -aiu is optionally lengthened. O night, O night. In the plural, O nights, O nights, O nights. In the accusative singular, by the rule 'paro kvacī' (sometimes the following), when the following vowel is elided, the niggahīta remains on the preceding -i and -u vowels. Night, likewise woman, cow, bride, fire, staff-bearer, monk, self-existent. In the night, the Pāli text 'awaken to the enlightenment of the Buddha' (Bu. Vaṃ. 2.182), or of the night, the Pāli text 'as many ministers as know the secret of a man' (Jā. 1.15.335). Nights, nights, nights - 'in one of the ghapa class, -yā for nādi' means -yā for nādi, of the night, when -ya follows, the -i vowel is elided, of the night. 94. In -su, -naṃ, -hi. In -su, -naṃ, -hi, short vowels are lengthened. By nights, by nights, of the night, of the night, of the nights, of the night, of the night, by nights, by nights, of the night, of the night, of the nights, of the night, of the night, in the night, in the night, in the nights. Here, the teachers desire that the lengthening in -su, -naṃ, -hi is optional, which is suitable in verses. Attainment, suitability, utterance, fame, Liberation, satisfaction, patience, beauty, Peace, lineage, success, purity, Power, growth, wisdom, enlightenment, Earth, birth, joy, hearing, Delight, connection, cloth, tip, View, growth, contentment, staff, Pāli, row, nā Play, sport. Mindfulness, wisdom, movement, liberation, courage, youth, transformation. Delight, taste, ray, thunderbolt, dwelling, medicine, finger, dust, drum. Boat, forest, beauty, etc., beginning with *ratti*. Here, a special rule is stated. 95. From *ratti* and others, *ṭo* becomes *smiṃno*. From the word *ratti* and words beginning with it, *ṭo* optionally becomes *smiṃno*. By day and by night, in the beginning, in the beginning, at the foot, at the beginning of the foot, at the beginning of the verse, at the beginning of the verse—the word *ādi* is masculine only. One eats food at night, stands at the beginning—the accusative case is used in the sense of location. The nights pass fruitlessly, herbs and creepers, then at the end of the night, one is not an outcast by birth, one is not a brahmin by birth—*jaccā* means by birth. One does not attain happiness by deceit, there is nothing greater than patience. Not otherwise than by awakening and asceticism, just as one stumbles on the ground, one is established on the ground itself. With *mahāvutti*, it is measured. With the words *māti* and *piti* together with *nādī*, *matyā* and *petyā* are formed. *Matyā ca petyā ca etaṃ jānāmi* means "I know this from mother and father." *Matyā ca petyā ca kataṃ susādhu* means "what is done by mother and father is very good." *Kataṃ* means "done," *nāmaṃ* means "name," *susādhu* means "very excellent." "I am permitted by mother, I am prepared by father"—these are Pāli phrases. "O king, the longing of mothers is called"—this is also a Pāli phrase. Twenty, thirty, sixty, seventy, eighty, ninety, crore, pakoti—these will come in the number category. The section on feminine nouns ending in *i* is finished. The section on feminine nouns ending in *ī*. 96. In *smiṃ*, for non-neuter. When *smiṃ* follows, the long vowel of masculine and feminine nouns (which are non-neuter) does not become short. A woman stands, women stand. 97. For *a* in the singular. Gho and o and gho, not gho is agho. In singulars and in yos and in those after, gha, for all long vowels except those mentioned, becomes short. Women stand, women stand. Ge or. When ge is after, gha, for all long vowels except those mentioned, becomes short, or. Lady woman, lady woman, ladies woman, ladies women, ladies women, sees a woman. Which drunk. When the ī vowel is clear, then the word aṃ becomes yaṃ, or. Sees in a woman, and here, by the rule of sandhi, "understand the enlightenment of the Buddha" is accomplished. A woman sees, women see, women see, by a woman, by a woman, with women, with women, for a woman, for a woman, of women, for a woman, from a woman, from a woman, with women, with women, for a woman, for a woman, of women, for a woman, from a woman, from a woman, in a woman, in a woman, in a woman, among women. A river flows, rivers flow, rivers flow. In the elision of the i-vowel, by the sandhi rule, when yakāra follows, the tavagga becomes cavagga, and its preceding form. Rivers flow, in the singular of river, made by the river, gives to the river, departs from the river, belonging to the river, stands by the river, stands in the river, the remaining forms are like woman. Thus, going, going, being, being, not being, not being, great, great, divine, divine, lady, lady, will be, will be, will go, will go, virtuous, virtuous, moral, moral, mindful, mindful, prosperous, prosperous, done, done, eaten, eaten, all, all, as much as, as much as, so much as, so much as. In which arrival, short, as much as, so much as. Cow, female yakka, female yakka, female gardener, female staff-bearer, female staff-bearer, female mendicant, female mind-reader, female fist. female elephant, housewife, pond, female teacher, aunt, mistress of the house, etc. The Nadā-group. Special rules are stated.