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Because it is said that "what is heard at the end of a dvanda compound relates to each member", the word "vaṇṇa" is related to each, hence "ivaṇṇuvaṇṇā" (i-vowel and u-vowel). 81. "No" for "sa" after "jhala" "No" optionally occurs for "sa" after "jhala". Of the path, of the path, of the path, of the paths. 82. "Nā" for "smā" "Nā" optionally occurs for "smā" after "jhala". By the path, from the path, from the path, by the path, from the path, from the path. From "kamma" and so on, "ni" in "smiṃ". In the path, in the path, in the path, in the path, in the paths. The word "addha" here means time and distance, not a part. Self, selves, and so on, up to "d" like a king, by the agent of action, by oneself. 195. Su+hisu naka The augment naka comes after atta+ātumānaṃ. By the rule "Ñakānubandhā+dyantā", the letter ka is an ultimate part, attanehi atthehi attanebhi attebhi. 194. No+ttātumā The letter sa after atta+ātumehi optionally becomes no. Attano attassa, attānaṃ. 196. Smāssa nā brahmā ca The letter smā after brahmā atta+ātumehi and ca always becomes nā. Attanā. In smimhi, by the agent of action, ni, attani atte attamhi attasmiṃ, attanesu attesu. Ātumā is atta. Brahmā, brahmāno brahmā, in the sutta "brahmassu vā", by the division of the yoga "brahmassū", the letter u comes after brahmassa in ānomhi, and by the elision of the following vowel, brahmunotipi is also formed. This is seen in the brahmasaṃyutta. Brahmā ge- 60. Gha+brahmādite This is an ākatigaṇa, meaning a group whose members are known by their type. This means it is a group where the type is predominant. The letter ga optionally comes after ghasañña and brahma+kattu+isi+sakhādīhi and ca. Bho brahme brahmā, brahmāno brahmā. Brahmānaṃ brahmaṃ, brahmāno brahme. 191. Nāmhi Brahmassu always comes in nāmhi. Brahmunā, brahmehi brahmebhi. 190. Brahmassu vā Brahmassu optionally comes in sa+naṃsu. By "Jhalā sassa no", no. Brahmuno brahmussa brahmassa, brahmūnaṃ brahmānaṃ. By "Smāssa nā brahmā ce", smāssa nā, with ukāra, brahmunā. By "Ambvādīhi", ni in smino, and since this is an ākatigaṇa, brahmassa is mentioned here even in the agent of action. Brahmani brahme brahmamhi brahmasmiṃ, brahmesu. Sakhā, by rājādittā, ā. 2,157. Āyo no ca sakhā After sakha, yona+māyo and no optionally come, and āno also. Sakhāyo sakhāno. 159. No+nā+sesvi The letter i always comes after sakha in no+nā+sesu. Sakhino. 161. Yo+svaṃ+hisu cā+raṅa The letter āraṅa optionally comes after sakha in yo+svaṃ+hisu smā+naṃsuca. 171. Āraṅasmā After āravādesa, the letter ṭo comes after the following yona. Sakhāro sakhā. In ge, however, by "gha+brahmādite", e, sakhe sakha sakhā. The plural is like the nominative. In aṃmhi, "vā+mh free from debt, a friend, a friend, a friend, friends, friends, friends. 172. Ṭo or ṭe From words like ārava, ṭo or ṭe occur for yo, in order. Elsewhere, for āraṅa, ṭo. To a friend, to a friend, to a friend. The inclusion of ṭo is for brevity. By a friend, by friends, by friends. "Of jha, sa becomes no," so of jha, sa becomes no, of a friend, of a friend, of friends. 160. Smā+naṃsu or Of a friend, i occurs for smā+naṃsu. Of friends, of friends. 171. Ṭā nā+smānaṃ From words like ārava, nā+smānaṃ always becomes ṭā. By a friend, due to the abundance rule, from a friend. "Nā smāssa" becomes nā, by a friend, from a friend, a friend, from a friend, from a friend. 158. Ṭe smino Of a friend, for smino, ṭe always occurs. To a friend, to friends. The usage of sakhi and sakhī is seen only in the feminine, therefore, "from nadādi, ṅī" or due to being an address in vī, it is short. Due to being in the yuvādi group, ā, a youth. 181. Yonaṃ no+ne or From yuvādi words, for yo, no+ne occur in order. Even though "yona+māno" is established for āno, "the second is ne" would make the text cumbersome, so for brevity, no is included for the order. 179. No+nā+nesvā In no+nā+nesu, for yuvādi words, ā occurs. Youths, a youth. O youth, a youth, youths, a youth. A youth, a youth, youths, youths, youths. By youths. 178. Yuvādīnaṃ su+hisvā+naṅa In su+hisu, for yuvādi words, ānaṅa occurs. By youths, by youths. 193. Yuvā sassi+no Of a youth, for sassa, ino may occur. Of a youth, of a youth, of youths. 180. Smā+smiṃnaṃ nā+ne From yuvādi words, for smā+smiṃnaṃ, nā+ne always occur in order. From a youth, by youths, by youths. To a youth, among youths. The words maghava, puma, and vattaha are similar to the word yuva. This is the distinction – 187. Gassaṃ From the word puma, for ga, aṃ may occur. A man, a man, a man, men, a man. A man, a man, men, men, men. 185. Nāmhi Of puma, ā occurs in nā. By men. "Among those with a characteristic and those with a direct rule, only the direct rule is taken, not the characteristic one," by this rule, the direct rule of nā. The 'i' ending is taken, not of 'nā' or 'smā', because it is a made-up word. And they say 'paṭipada' as an imitative word, serving as a base form for the 'nā' ending, 'nāmhi'. 'Nā' is not a characteristic form. When it is said, "Puma, kamma, thāma, addhāna, or sa, smāsu, ce", then 'pumunā', 'pumena'. 'Pumuno', 'pumussa', 'pumassa'. 'Pumunā', 'pumā'. 184. Pumā 'Ne' optionally occurs in 'smi'. 'Pumāne', 'pume', 'pumamhi', 'pumasmiṃ'. 186. And Sumhā For 'puma', in 'sumhi' and similar words, that which is always stated, that optionally occurs, and 'ānaṅa' optionally occurs, and 'ā' also. 'Pumānesu', 'pumāsu', 'pumesu'. 'Vattahā', 'vattahāno', 'vattahā', etc., are like the word 'yuva'. 189. Vattahā, sa, naṃnaṃ, no, nānaṃ 'Vattahā', 'sanaṃnaṃ', 'nonānaṃ' always occur in order. 'Vattahāno', 'vattahānānaṃ'. Ending in 'a'. Sā, si, 64. Ekavacana, yosu, aghonaṃ 'Gho' and 'o' are 'gho'. Not 'gho' is 'agho'. If the negation of 'gho' in "Aghonaṃ" were not done, then 'gho' would optionally be shortened before 'ssa' and similar endings, and 'gho' would always be shortened before 'ekavacana' and 'yo' endings. Therefore, the negation of 'gho' is to prevent contradictory meanings. The inclusion of 'o' is for a later purpose. In singular and 'yo' endings, for nouns not ending in 'gha' or 'o', shortening occurs in all three genders. When shortening is applicable – 66. In 'si', not for non-neuter For non-neuter, shortening does not occur, but in 'si', shortening does not occur. Sā. By the maxim, "Just as a cloud, by its characteristic nature, rains on water and rains on land," due to being like 'yuva', 'si' becomes 'ā'. In 'yo' endings, when shortened, by "yonaṃ no+ne vā", 'yo' becomes 'no'. By "No nānesvā", 'ā' occurs, resulting in 'sāno'. In the case of 'no' not occurring, by the rule "yona+māno", due to the established optionality, 'māno' always occurs. Therefore, in the case of 'no' and 'ne' not occurring, the forms 'sā' and 'se' do not arise. Sāno. Similarly, in the case of 'ne' not occurring. 188. Sā, ssaṃ, se, and ānaṅa For the word 'sā', 'ānaṅa' always occurs before 'aṃ', 'se', and 'ge'. Bho sāna, sānā, sāno. Sānaṃ, sāne, sāno. Sānā, sānehi, sānebhi. Sānassa, sānaṃ. Sānā, sānehi, sānebhi. Sāne, sānesu. 'Suvā' is like 'yuvā'. The shortening by "Ekavacanayosva+ghonaṃ" is a special feature. But in 'ge' – Or in 'ge'. A voiceless consonant in 'ge' or 'vā' becomes short in all genders. Oh, parrot, parrot! Ending in 'a'. Muni, 'si' is elided. When 'jhe' is made – For 'yo', 'jhi' in masculine. For 'jha', 'i' becomes 'ṭa' optionally in 'yo' in the masculine gender. Munis. Why 'jha' is taken? So that it does not apply to a group ending in 'i'. Why 'i' is taken? So that it does not apply to 'ī'. Therefore, from the general designation, even if 'ṭa' and 'ṭe' are obtained for 'yo' from the characteristic 'a', they do not occur due to the power of non-prescription. And power is otherwise impossible. Elision. From 'jhala', 'yo' is elided, hence 'yolopa' (elision of 'yo') – Elision of 'yo' and lengthening in 'nisu'. 'Yo' is elided and lengthened in 'nisu'. Muni. Why is 'yolopa' not here in 'munayo'? Because 'jha' is destroyed by 'akka'. Why is it not first? Because 'jha' is internal. O muni, munis (dual), munis (plural), munis (dual). Muni (accusative singular), munis (accusative plural), munis (accusative dual). By muni, by munis (plural), by munis (plural). From indicators like "Yolopanisu" and "vīmantuvantūna", the lengthening of 'i' and 'u' in 'su' and 'hi' is optional, so 'munihi', 'muninaṃ', 'munisu' also occur. "Jhalā sassa no" means 'no' (genitive singular), munino, munissa, munīnaṃ. "Nāsmāssā" means 'nā' (ablative singular), muninā, munimhā, munismā. In muni (locative singular), in muni (locative singular), in munis (locative plural). From the reading in "brahmādīsu" (etc.) "Ito kvaci sassa ṭānubandho" (gaṇasutta) and "yo ca sisso mahāmune", here "gha+brahmādite" means 'eṭa' for 'sa'. Thus – Light, hand, knot, fist, belly, bladder, rice, paddy; Sickness, limit, enlightenment, joint, heap, lion, peace, leopard. Sage, fire, jewel, wealthy one, mountain, sun, poet, monkey; Sword, ink, treasure, method, snake, worm, master, Hari. Enemy, large fish, strife, strength, and ocean, householder; Heart's measure, best mind, without substratum, overlord; Folded hands, charioteer, guest, concentration, and others like ocean. This is a special rule for 'aggi' and 'isi' – 'ni' from 'si' for 'aggi'. For 'aggi', 'si' becomes 'ni' optionally. Fire, fire. 'aggayo' and so on, similar to the word 'muni'. 'ṭe' for 'si' from 'isi'. For 'isi', 'si' becomes 'ṭe' optionally. Sage, sage. "Gha+brahmādite" means 'e' for 'ga' optionally. O sage, sage (dual), sages (plural), sages (dual). Sage (accusative singular). 134. Of the second 'yo' Not saying "the second 'yo'", making "of the second 'yo'" distinct, is by the rule: "even a part of what is stated in one rule follows, but not what is connected by one case ending." Thus, "of the second 'yo'" is not followed, but "of 'yo'" is followed in general. This is for prescribing 'ṭe' for the first 'yo' from 'ekacca' and others. The second 'yo' following 'isi'