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Swans, cranes, and peacocks, elephants, antelopes, and deer; All fear the lion, there is no equal in body. Just so among humans, even if young and wise; He is great there, not a fool with a body— In this Keḷisīlajātaka, the word 'hatthayo' is directly seen. Thus, its declension is twofold, according to the pattern of 'daṇḍī' and 'aggi', and should be understood. In this way, even in unmentioned places, declensions should be formed according to the Pāli method and the ancient commentaries. Thus far, the nominal declensions of masculine nouns ending in 'bhū' (earth/being), along with different genders, different words, and different meanings, are of various kinds. Thus it is shown. This grammar treatise, well-composed, varied, By the wise, to be properly preserved; Whoever always thinks well and recites it, That person attains the highest expansion of knowledge. Thus, in the Saddanīti treatise, made for the skill of the discerning In the various modes of expression in the nine-membered, with commentaries, three Piṭakas, The section on the declension of masculine nouns ending in niggahīta and others, The division of the nominal word-forms of the natural form, Is the Seventh Chapter. In all respects, the masculine gender is complete. 8. Declension of Feminine Nouns Now, among feminine nouns, in the declension of the word "bhāvikā" which is the natural form derived from the root "bhū" and ending in "ā", even though it should be spoken of, we shall first speak of the declension of the well-known word "kaññā" (girl) – Girl, girl, girls. Girl, girl, girls. By a girl, by girls, by girls. To a girl, to girls. From a girl, from girls, from girls. Of a girl, of girls. In a girl, in a girl, in girls. O girl, O girls, O girls. This is our preference. Here, "kaññā" is stated in singular and plural forms; in the Niruttipiṭaka, there is no method stated for the plural form. For there, only this much is stated: "Faith stands, faiths stand. One sees faith, one sees faiths," and "saddhā" as a plural form does not appear. Although it does not appear, nevertheless, from the observation of Pāli passages like "They cried out, raising their arms; the Sivi maidens gathered. Without cause or condition, the perception of a person arises and also ceases," the plural forms of words like "bāhā," "kaññā," "saññā," etc., should be understood. In the Cūḷanirutti, having stated two singular forms "O girl (kaññe), O girl (kaññā)," one plural form "O girls (kaññāyo)" is stated. But in the Niruttipiṭaka, having stated one singular form "O faith," one plural form "O faiths" is stated. We, however, here, from the observation of Pāli passages like "Come, foolish one, make amends to the mighty King Kusa. O Phussatī, of beautiful complexion. Come, cow, turn back." Oh, we desire vocative singular and plural forms of this kind: "O maiden, O maidens, O maidens." Here, the form "O maiden" is not used for mothers and similar terms. Developer, developers, developers. Developer, developers, developers. By developer, by developers, by developers. To developer, to developers. From developer, from developers, from developers. Of developer, of developers. In developer, in developer, in developers. O developer, O developers, O developers. Thus, for all A-ending words mentioned below, derived from the root 'bhū', such as "cultivation, discernment," and so on, and for other A-ending words, the noun declension should be applied. Here, other A-ending words are faith and so on. Faith, wisdom, insight, knowledge, thought, counsel, craving, covetousness; wish, question, wife, illusion, loving-kindness, measure, training, reckoning. Leg, arm, neck, tongue, speech, shadow, Ganges, boat; sleep, beloved, hall, garland, time, lute, alms, lac. Verse, army, writing, expectation, hope, worship, this, doubt; knowledge, seal, play, speech, language, game, being, mind. Thirst, feeling, perception, volition, craving, offspring; deity, quail, iguana, crane, earth, assembly. Torch, night-jasmine, net-bag, stick, sand, crest; reason, street, branch, speech, barren woman, matted hair, pot. Pain, trunk, cavil, and compassion, woman, creeper; talk, blame, nectar, prosperity, impression, rosewood, water-stall. Radiance, boundary, patience, trembling, noblewoman, gravel, liquor; swing, scale, stone, grace, saliva, earth, girdle, art. Mare, daughter-in-law, mouse, casket, basil, direction; nose, moonlight, cave, effort, lymph, assembly, night; and words like "mātikiccā" and so on, similar to "bhāvikā". Mother, grandmother, and father, might be somewhat similar; mother, daughter, granddaughter, and so on, would be quite different from this. But for the word "assembly," in the locative case, one should apply "in the assembly, in the assembly, in the assembly, in the assemblies," as in "This one, O Gotama, sam..." This is from the Pāli usage, "speaking ill of others in the assembly of the brahmin Todeyya." But for words like "ammā" (mother/lady), after saying "ammā, ammā, ammāyo" in the manner of "kaññā" (girl/maiden), at the end, one should combine them with "bhoti amma, bhoti ammā, bhotiyo ammā, ammāyo." Mother, mother, mothers. Mother, mothers. By mother, by mother, by mother, by mothers, by mothers. Of mother, of mother, of mother, of mothers, of mothers, of mothers. From mother, from mother, from mother, from mothers, from mothers. To mother, to mother, to mother, to mothers, to mothers, to mothers. In mother, in mother, in mother, in mother, in mother, in mothers. O mother, O mothers, O mothers. Here, however, since in Pāli, feminine words with 's'-endings like 'ehi', 'ebhi', 'esu' and 'enant'-endings are not seen, therefore, even though some have said "mātussa mātarehi" (of the mother, by the mothers), such forms are not stated. This method applies to others as well. But from the Pāli usage: "Whatever merit has been done by women, for me and for your mother. I am permitted by the mother," the forms "mātuyā, matyā" are also stated in the instrumental, dative, ablative, genitive, and locative cases for feminine words, due to those words having similar inflection. Thus, in the Ummādantijātaka, the word "matyā" appears in the sense of the fifth and third singular cases. Just as the word "khattiyā" becomes "khatyā" by elision of the middle vowel, so too the word "mātuyā mātuya" becomes "matyā, matya." This method is not found in words like "dhītu" (daughter). Daughter, daughter, daughters. Daughter, daughter, daughters. By daughter, by daughters, by daughters. Of daughter, of daughter, of daughters, of daughters, of daughters. From daughter, from daughter, from daughters, from daughters. To daughter, to daughter, to daughters, to daughters, to daughters. In daughter, in daughter, in daughter, in daughters. O daughter, O daughter, O daughters, O daughters. Here, however: "Jāli, Kaṇhājina, the daughter, Maddīdevī, the devoted wife; Abandoning them, I did not think, for the sake of awakening alone." In Pāli, when "dhītā" is seen, in the place of usage, "dhītā" is said. Therefore, this should be taken as essential. Similarly, in Pāli, when the compound word "assamaṇī hoti asakyadhītarā" is seen, a compound word like "seṭṭhidhītarā" etc., which is singular nominative, similar to a singular instrumental word, should also be taken. However, in the Nirutti Piṭaka, the two words "mātā dhītā" are included in the "saddhā" declension. But by us, just as for the word "saddhāyā", "mātāyā" etc. are not seen separately in Pāli etc. in general usage. Indeed, we see such a declension only in compounds, as in "rājamātāya rājadhītāya seṭṭhidhītāyā". Thus, the "kaññā" declension is also obtained in part. Similarly, in Pāli, when "acchariyaṃ nandamāte, abbhutaṃ nandamāte" is seen as "nandamāte", the usage like "bhoti rājamāte, bhoti rājadhīte" is also obtained. There, "nandamātā" means "Nanda's mother". "O Nanda's mother". Such a declension occurs only in compounds. Therefore, in compound words, two parts of the base forms "mātu dhītu duhitu" should be taken: the form part shown first, and the "kaññā" declension form part. Words like "grandchild" are not only masculine, but also feminine. For example, usages like "Visākhā's granddaughter passed away." "Four mice made a burrow, not dwelt in." are seen in the Dispensation. Grandchild, grandchild, grandchildren. Grandchild, grandchild, grandchildren. By a grandchild, by a grandchild, by grandchildren, by grandchildren. To a grandchild, to a grandchild, to grandchildren, to grandchildren, to grandchildren. From a grandchild, from a grandchild, from grandchildren, from grandchildren. Of a grandchild, of a grandchild, of grandchildren, of grandchildren, of grandchildren. In a grandchild, in a grandchild, in a grandchild, in grandchildren. O grandchild, O grandchild, O grandchildren, O grandchildren. Thus, in words like "doer, dweller, speaker", in compound forms, like "of the king's mother, O Nanda's mother" etc., forms like "of the king's grandchild, O king's grandchild" etc. are also found. occur. This is a clear division of nominal paradigms for feminine nouns ending in -ā and -i, in their natural form. The natural form of nouns ending in -ā and -i. The feminine nouns ending in -ā are finished. Now we will explain the nominal paradigms of words like bhūmi, etc., taking the opinion of the former teachers as our guide – Night, nights, nights (plural). Night, nights, nights (plural). By night, by nights, by nights. Of night, of nights. From night, from nights, from nights. For night, for nights. In night, in night, in nights. O night, O nights. This is the opinion of Mahāthera Yamaka. "Earth, earths, earths (plural). Earth, earths, earths (plural)." All should be understood thus.