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when 'smā' is not used. Satthārā, satthārehi, satthārebhi, satthu, satthuno, satthussa, satthārānaṃ, satthānaṃ. "Ārā" continues. 165. Then in 'smiṃ'. Then from the 'ārā' substitution, the 'smiṃ' ending becomes 'ika'. Again, by taking 'tato', from other 'smiṃ' endings, 'ika' also. For example: bhuvi, divi. 166. 'Ārā' shortens in 'ika'. The 'ārā' substitution becomes short when 'ika' follows. Satthari, satthāresu. Thus: kattā, kattāro, bho katta, bho kattā, bhavanto kattāro, kattāraṃ, kattāre, kattāro, kattārā, kattārehi, kattārebhi. "U in 'smiṃ' and deletion of 'sa'" is said, and deletion of 'sa'. Kattu, kattuno, kattussa, kattārānaṃ, kattānaṃ, kattūnaṃ, kattunaṃ, kattārā, kattārehi, kattārebhi, kattu, kattuno, kattussa, kattārānaṃ, kattānaṃ, kattūnaṃ, kattunaṃ, kattari, kattāresu, in the absence of 'ārā': kattūsu, kattusu. Thus – Bhattu, vattu, netu, sotu, ñātu, jetu, chettu, bhettu. Dātu, dhātu, nattu, boddhu, viññāpetu, and so on. "U in 'smiṃ' and deletion of 'sa'" continues. 167. And of 'Sakamandhātu' and so on. And the end of 'Sakamandhātu' and so on becomes 'u' in 'smiṃ', and deletion of 'sa', always, by repeated injunction. Like 'Sakamandhātu', the splendor of that king, the rest is similar. Thus 'Mahāmandhātu' and so on. The declension of the word 'pitu'. In 'si', 'ā' is substituted, deletion of 'si', pitā. In 'yo', "ārā, short" also continues. 168. Of 'pita' and so on, in non-'si'. The 'ārā' substitution for 'pita' and so on becomes short in non-'si' endings. Even though there is no 'ārā' substitution in 'si', the additional word 'asimhi' is for indicating a different meaning. By that, 'ika' also for 'pita' and so on, in 'to' and so forth. For example: pitito, mātito, bhātito, dhītito, pitipakkho, mātipakkho. Pitaro, the rest is like 'kattar'. Bho pita, bho pitā, bhavanto pitaro, pitaraṃ, pitare, pitaro, pitarā, pitunā, pitarehi, pitarebhi. By the indication of the state, in the absence of 'ārā' substitution: pitūhi, pitūbhi, pituhi, pitubhi, pitu, pi Of the father, of the father, Of the fathers, of the fathers, of the fathers, Or of the fathers if the long vowel is absent, By the father, By the fathers, by the fathers, by the fathers, by the fathers, by the fathers, by the fathers, Father, of the father, of the father, Of the fathers, of the fathers, of the fathers, of the fathers, In the father, In the fathers, in the fathers, in the fathers. Thus, brother, brothers, and so on. Ending in 'u'. The word 'abhibhū', masculine, ending in 'ū'. Just so, the origin of 'sya' and so on, the elision of 'si'. That 'abhibhū', when 'yo' is elided, those 'abhibhū'. By "Agho rassa" and so on, shortening, and the 'vo' form. Due to the shortening, there is no 'atta' form. Abhibhuvo, O abhibhu, you abhibhū, abhibhuvo. Due to the shortening, the 've' substitution does not occur. The rest is like the word 'bhikkhu', the shortening is the only difference. Abhibhuṃ, abhibhū, abhibhuvo, abhibhunā, abhibhūhi, abhibhūbhi, abhibhuno, abhibhussa, abhibhūnaṃ, and so on. Thus, sayambhū, vessabhū, parābhibhū, sahabhū and others. For the word 'sahabhū', the 'no' substitution for 'yo' is the only difference. Sahabhū, sahabhū, sahabhuvo, sahabhuno, and so on. Similarly, for the word 'sabbaññū', the difference is only in the 'yo' forms. That 'sabbaññū', those 'sabbaññū', if 'yo' is not elided, then shortening. And by the mention of 'kāra' in "lato vokāro cā", the 'no' substitution for 'yo'. Due to the 'vā' rule being a fixed option, there is no 'vo' form. Sabbaññuno, O sabbaññu, you sabbaññū, sabbaññuno, sabbaññuṃ, sabbaññū, sabbaññuno, and so on. Thus, maggaññū, dhammaññū, atthaññū, kālaññū, rattaññū, mattaññū, kataññū, tathaññū, viññū, vidū, vedagū, pāragū, and others. Ending in 'ū'. Ending in 'e' is uncommon. The word 'go', masculine, ending in 'o'. Then, the origin of 'sya' and so on, the elision of 'si'. Go goes. From "Gāva se", the rule "go" is in effect, and "āvā" also applies. 169. And in 'yo' forms. For the 'o' of 'go', the 'āvā' substitution occurs in 'yo' forms. And by the word 'ca', also in 'nā', 'smā', 'smiṃ' forms. In "Tato yonamo tū", by the mention of 'tu', the 'o' of 'yo' (is substituted), and vowel elision and so on. Gāvo stand. 170. And in 'aṃ' forms. For the 'o' of 'go', the 'āva' and 'ava' substitutions occur in the 'aṃ' case ending. In the words 'yo', 'nā', 'sa', 'smā', 'smiṃ', etc., the substitution 'ava' occurs. Cows go, O ox, O cows, O oxen. In the second case, 'aṃmhi' is understood. 171. Or 'āvassu'. For the final vowel of 'āva' (which is a substitution for 'gāva'), the substitution 'u' occurs optionally in the 'aṃ' case ending. Of 'āva', 'a' becomes 'āva', of that word ending in 'āva'. By 'aṃmo' etc., it is understood. Gāvuṃ, gāvaṃ, gavaṃ, gāvo, gavo. 'Goṇa, or' is understood. 172. And in 'su', 'hi', 'nā'. In 'su', 'hi', 'nā', the entire word 'go' is optionally substituted by 'goṇa'. And by 'ca', in the remaining cases too. Goṇo, goṇā, O goṇa, O goṇā, goṇaṃ, goṇe, goṇena, goṇehi, goṇebhi, goṇassa. 173. Goṇa in 'naṃ' optionally. The entire word 'go' is optionally substituted by 'goṇa' in the 'naṃ' case ending. Goṇānaṃ, goṇā, goṇasmā, goṇamhā, goṇehi, goṇebhi, goṇassa, goṇānaṃ, goṇe, goṇasmiṃ, goṇamhi, goṇesu. In the absence of 'goṇa' substitution: gāvena, gavena, gohi, gobhi. 174. Gāvase. This is a three-word phrase: 'Go āva se'. The 'o' of the word 'go' is substituted by 'āva' in the 'se' case ending. Gāvassa, gavassa. In 'naṃ', 'go, avā' is also understood. 175. Then 'naṃ' (becomes) 'aṃ' and 'ava' in unelided compounds with 'pati'. After the word 'go', the 'naṃ' case ending is substituted by 'aṃ'. And the 'o' of the word 'go' is substituted by 'ava' when 'pati' follows in an unelided compound. And by 'ca', 'aṃ' and 'ava' substitutions occur even in non-compounds. Of the elder Gavaṃpati, gavaṃ. Here, by 'ca' in 'Suhināsu ca', 'gu' substitution occurs in 'naṃ'. And by 'ca' in the rule 'No ca dvādito naṃmhī', the addition of 'na' occurs. Gunnaṃ, gonaṃ, optionally. Gāvā, gāvamhā, gāvasmā, gavā, gavamhā, gavasmā, gohi, gobhi, gāvassa, gavassa, gavaṃ, gunnaṃ, gonaṃ, gāve, gāvamhi, gāvasmiṃ, gave, gavamhi, gavasmiṃ, gāvesu, gavesu, gosu. Ending in 'o'. Man, virtuous, king, with fire, staff-bearer, and monk; Teacher, conqueror, and omniscient, 'go' (ox) - this is a collection of masculine nouns. Masculine gender finished. Asmā, nasmā, tasmā, namhā, tamhā, nehi, nebhi, tehi, tebhi, assa, nassa, tassa, nesaṃ, tesaṃ, nesānaṃ, tesānaṃ, in this, in that, in this, in that, in these, in those. In the feminine, “tā si” is by elision of the substitute here. That maiden, not a neuter. Not tā, nāyo, tāyo, naṃ, taṃ, nā, tā, nāyo, tāyo, nāya, tāya, nāhi, tāhi, nābhi, tābhi. “Etimāsamī” means the taking of etimā from here, and the taking of ta from “tassā vā” from here, occurs in the sense of the fifth case ending, and also “vā”. 215. Then, of sa, ssāya. Then, of the ending sa, after tā, etā, imā, the substitute ssāya occurs, or not. “And in saṃ, sā, svekavacana, i” also occurs. 216. Of that, or not. Of that which is in the feminine, the final vowel becomes i, or not, in the substitutes of the saṃ, sā, svekavacana endings. Tissāya, tassāya, assāya, nassāya, assā, nassā, tissā, tassā, nāya, tāya, nāsaṃ, tāsaṃ. In the fifth and sixth cases, it is like the third and fourth. In the seventh, assaṃ, nassaṃ, tissaṃ, tassaṃ, nāyaṃ, tāyaṃ, nāsu, tāsu. In the neuter, due to the absence of the simhi substitute, it is not. Naṃ, taṃ, nāni, tāni, naṃ, taṃ, nāni, tāni, nena, tena, etc., are like the masculine. Eta si, “etatesaṃ to” is the substitute of sa. Eso puriso, ete, etaṃ, ete, etc., are like all words. In the feminine, etā si, is the substitute. Esā kaññā, etā, etāyo, etaṃ, etā, etāyo, etāya, etāhi, etābhi. But in sa smiṃsu, “and in saṃ, sā, svekavacana” occurs. 217. Etimāsami. The sixth case is for the final vowel. The final vowel of etā, imā, becomes i, in the substitutes of the saṃ, sā, svekavacana endings. Due to the nature of the substitute, it is also in the ssāya substitute. And due to the authority of the word ca, it is also for the final vowel of other words like ekā. Etissāya, etissā, etāya, etāsaṃ, etāsānaṃ, etāya, etāhi, etābhi, etissāya, etissā, etāya, etāsaṃ, etāsānaṃ, etissaṃ, etāyaṃ, etāsu. From the word ca, aññissā, aññāya, aññissaṃ, aññāyaṃ. Ekissā, ekāya, ekissaṃ, ekāyaṃ. Itarissā, itarāya, itarissaṃ, itarāyaṃ, etc. In the neuter, etaṃ, etāni, etaṃ, etāni, the rest is to be known. The distinction of the word ima. Ima si – “Of all ima” occurs. 218. Not neuter Of this, in 'si'. Of the entire word 'ima', when not neuter, 'ayaṃ' becomes the substitute in the 'si' case ending, 'si' is dropped. This man, these, this, these. 219. And in 'ana', 'imi', 'nā', 'mhi'. Of the entire word 'ima', 'ana' and 'imi' become the substitutes in the 'nā' case ending. This is taken only for the masculine gender. By this, by this. "su, naṃ, hi, su" is understood. 220. Of the entire 'ima', optionally. Of the entire word 'ima', 'e' becomes optionally in these words 'su', 'naṃ', 'hi'. Because of the mention of endings with 'ā', because 'everywhere' is not stated; here, the taking of 'ima' is only for the masculine gender. By these, by these, by these, by these. "Of the entire, optionally, everywhere, in sa, smā, smiṃ, saṃ, sā, atta" is also understood. 221. And of 'ima'. And of the entire word 'ima', 'atta' becomes optionally in these words 'sa', 'smā', 'smiṃ', 'saṃ', 'sā', in all genders. Of this, of this, of these, of these, of these, of these, from this, from this, from this, by these, by these, by these, by these, of this, of this, of these, of these, of these, of these, in this, in this, in this, in these, in these. In the feminine, 'imā' + 'si', 'ayaṃ' as substitute and 'si' dropped. This maiden, these, these, this, these, these, by this, by these, by these. In the fourth case, 'atta', and 'i' becomes 'āya',