3. Samāsa kaṇḍa

Numbering

Numbers written ¶202, ¶203 and so on are the paragraph numbers of the Chaṭṭha Saṅgāyana edition, kept so that a passage can be found in the source text; they are not rule numbers. The section headings are supplied by this translation. The Bālāvatāra page explains both conventions.

The kinds of compound

Bālāvatāra treats six kinds of compound. The tree gives each kind, what it joins, an example, and where it is treated.

flowchart LR
  S(["samāsa ¶202<br/>a compound of connected nouns"]) --> K["kammadhāraya ¶203–208<br/>two words with the same referent<br/>mahāvīro, nīluppalaṃ"]
  S --> D["digu ¶209<br/>a kammadhāraya beginning with a number<br/>tilokaṃ"]
  S --> T["tappurisa ¶210–217<br/>a word in ② to ⑦ with the word after it<br/>gāmagato, rājahato"]
  S --> B["bahubbīhi ¶218–226<br/>stands for another word<br/>āhitaggi, mahāpañño"]
  S --> V["dvanda ¶227–229<br/>a combination of nouns<br/>candasūriyā"]
  S --> A["abyayībhāva ¶230–231<br/>begins with a prefix or particle, neuter<br/>upanagaraṃ, yathāsatti"]
  K -. "counted as tappurisa too ¶207" .-> T
  D -. "counted as tappurisa too" .-> T
  B --> B1["tulyādhikaraṇa ¶218–224<br/>members with the same referent<br/>āgatasamaṇo, dasabalo"]
  B --> B2["bhinnādhikaraṇa ¶225–226<br/>members with different referents<br/>suvaṇṇavaṇṇo, vajirapāṇi"]

Samāsalakkhaṇādi (What a compound is)

Nāmānaṃ samāso yuttatthotyadhikāro (a compound joins nouns whose meanings are connected) ¶202

Samāsoti bhinnatthānaṃ padāna mekatthatā. Yuttatthoti aññamaññasambandhattho.

Vibhāsātyadhikātabbaṃ vākyatthaṃ.

The heading — a compound (samāsa) of nouns whose meanings are connected (yuttattha) — is a governing rule (adhikāra).¹ A samāsa is the making of words with distinct meanings into a single meaning; yuttattha means that their meanings are connected with one another.

The word vibhāsā (“optionally”) is also to be carried over as governing: a compound is optionally made for the meaning of a phrase (vākyattha).²

Kaccāyana Reference

§316 (331): Nāmānaṃ samāso yuttatthoa `samāsa` is [a joining of] nouns whose meanings are connected

Kammadhārayasamāsa (kammadhāraya compounds)

¶203 ‘‘Mahanto ca so vīro cā’’ti vākye –

¶203 Consider the phrase mahanto ca so vīro ca — “he is great, and he is a hero”.

Dvipade tulyādhikaraṇe kammadhārayo (two words with the same referent make a kammadhāraya)

Bhinnappavattinimittā saddā ekasmiṃ vatthuni pavattā tulyādhikaraṇā, visesanavisesassabhūtā samānādhikaraṇā dve padā yadā samasyante, tadā so samāso kammadhārayo

Nāma, idha vā samāsasuttāni saññādvārena samāsavidhāyakāni.

Aggahitavisesanā buddhi visessamhi na uppajjatīti visesanaṃ pubbaṃ hoti, samāseneva tulyādhikaraṇattassa vuttattā tappakāsanatthaṃ payuttā samāsato atirittā ca so iccete ‘‘vuttaṭṭhānamappayogo’’ti ñāyā nappayujjante. Evamaññatra.

Words that apply to one thing on different grounds (pavattinimitta) are tulyādhikaraṇa, “sharing a referent”.³⁴ When two such words with the same referent (samānādhikaraṇa), a qualifier (visesana) and the word it qualifies (visessa), are compounded, that compound is called a kammadhāraya. Or, here the rules for compounds prescribe the compound by way of its technical term (saññā).⁵

The qualifier comes first, because no understanding (buddhi) of the thing qualified arises until its qualifier has been grasped. And since the compound itself expresses that the two share a referent, the words ca and so, which were used in the phrase to make that clear and which the compound leaves superfluous, are not used, by the maxim “vuttaṭṭhānam appayogo” — what has already been said is not used. So too elsewhere.

Kaccāyana Reference

§324 (339): Dvipade tulyādhikaraṇe kammadhārayotwo words with the same referent make a `kammadhāraya`

Tesaṃ vibhattiyo lopā ca (and their inflections are elided)

Tesaṃ yuttatthānaṃ samāsānaṃ pubbuttarapadānaṃ vibhattī lupyante, cakārena kvaci na.

Tato mahanta vīra iti ca rūpappasaṅge –

In those compounds of connected meaning, the inflections of the first and the last member are elided; by the word ca (“and”), sometimes they are not.⁶

• mahanto ca so vīro ca = mahant + o + vīr + o (ca and so dropped)

Then, with the form mahanta vīra in prospect —

Kaccāyana Reference

§317 (332): Tesaṃ vibhattiyo lopā caand the inflections of the members are elided

Pakati cassa sarantassa (and a member ending in a vowel returns to its original form)

Vibhattīsu luttāsu sarantassa pubbabhūtassa, parabhūtassa ca assa samāsapadassa pakati hotītīha luttākārā punānīyante.

Tato mahanta vīraiti ṭhite –

‘‘Mahataṃ mahā tulyādhikaraṇe pade’’ti mahantassa mahā.

When the inflections have been elided, a member of the compound that ends in a vowel, whether the first or the last, keeps its natural form (pakati); so here the elided letters a are brought back.

• mahant + vīr = mahanta vīra

With mahanta vīra in place, mahanta becomes mahā by Kaccāyana’s rule “Mahataṃ mahā tulyādhikaraṇe pade”.

Kaccāyana Reference

§318 (333): Pakati cassa sarantassaand a member ending in a vowel returns to its original form

§330 (340): Mahataṃ mahā tulyādhikaraṇe pade`mahā` for `mahanta` before a word with the same referent

Taddhita samāsa kitakā nāmaṃvātavetunādīsu ca (derived words, compounds and kita forms are treated as nouns)

Taddhitādayo nāmaṃ iva daṭṭhabbā taveppabhutipaccaye vajjetvā.

Tato vatticchāya syādi. Mahāvīro, mahāvīrāiccādi.

A taddhita (secondary derivative), a compound and a kitaka (primary derivative) are to be regarded like nouns, leaving aside the suffixes tave and the like. Then si and the other inflections follow, according to the speaker’s wish (vatticchā).

• mahāvīra + si = mahāvīr + (a + si→o) = mahāvīro — “the great hero” (⨀①)
• mahāvīra + yo = mahāvīr + (a + yo→ā) = mahāvīrā (⨂①), and so on

Kaccāyana Reference

§601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu caDerivatives, compounds and `kita` words count as nouns, except those in `tave`, `tuna` and the like

¶204 Kammadhārayo dvando ca, tappuriso ca lābhino.
Tayo parapade liṅgaṃ, bahubbīhi padantare.

¶204 The kammadhāraya, the dvanda and the tappurisa —
these three take their gender from the last member; the bahubbīhi from the word outside it.

¶205 Rattā ca sā paṭī cāti rattapaṭī, mahantī ca sā saddhā cāti mahāsaddhā. Ettha ‘‘kammadhārayasaññe ce’’ti pubbapade pumeva kate āīpaccayānaṃ nivutti.

¶205 Examples:

• rattā ca sā paṭī ca = (rattā→ratta) + paṭī = rattapaṭī — “a red cloth”
• mahantī ca sā saddhā ca = (mahantī→mahā) + saddhā = mahāsaddhā — “great faith”

Here, by Kaccāyana’s rule “Kammadhārayasaññe ca”, the first member alone is made masculine, and its feminine suffixes ā and ī are withdrawn.⁷

Note

Two conditions, carried into this rule from Kaccāyana’s “Itthiyaṃ bhāsitapumitthī pumāva ce”, limit the change. The word that follows must itself be feminine: before the neuter ratanaṃ the first member keeps its feminine form, kumārīratanaṃ, “a jewel of a girl”, not kumāraratanaṃ. And the first member must be a word that is also spoken as masculine (bhāsitapuma), as rattā has ratto and mahantī has mahanto; gaṅgā has no masculine, so gaṅgānadī, “the river Ganges”, keeps its ā.⁸

Kaccāyana Reference

§331 (353): Itthiyaṃ bhāsitapumitthī pumāva cea feminine word also spoken as masculine counts as masculine before a feminine word with the same referent

§332 (343): Kammadhārayasaññe caand in a compound named `kammadhāraya`

¶206 Nīlañca taṃ uppalañcāti nīluppalaṃ, satthīva satthi, satthi ca sā sāmā cāti satthisāmā. Mukhameva cando mukhacando.

Visesanavisessānaṃ yathecchattā kvaci visesanaṃ paraṃ hoti, khattiyabhūtoiccādi, icchā ca yathātanti.

¶206 Examples:

• nīlaṃ ca taṃ uppalaṃ ca = nīla + uppala = nīl + (a + u) + ppala = nīluppala + si = nīluppal + (a + si→aṃ) = nīluppalaṃ — “a blue lotus”
• satthi ca sā sāmā ca = satthisāmā — “knife-dark”, dark as a knife-blade (satthi stands for satthī iva, “like a knife”: the standard of comparison stripped to its bare form)
• mukhaṃ eva cando = mukhacando — “the face that is a moon”

Since qualifier and qualified may stand in whichever order one wishes, the qualifier sometimes comes last — khattiyabhūto (“one who is a khattiya”) and so on — and the wish follows the texts (tanti).

Ubhe tappurisasamāsa (compounds counted as tappurisa as well)

Note

Kaccāyana’s rule “Ubhe tappurisā” classes the kammadhāraya and the digu as tappurisa compounds too; hence “both” (ubhe). The kammadhāraya whose first member is the particle na (¶207–¶208) is the nañ-tatpuruṣa of Sanskrit grammar.

¶207 Nasaddā si, tassa lopo. Na suro asuro.

Ettha kammadhāraye kate – ‘‘ubhe tappurisā’’ti tappurisasaññā. ‘‘Attannassa tappurise’’ti nassa a. Na asso anasso. Ettha ‘‘sare ana’’ti nassa ana.

¶207 After the word na comes si, which is elided. Here, once the kammadhāraya has been made, it is named a tappurisa by Kaccāyana’s rule “Ubhe tappurisā”, and na becomes a by “Attannassa tappurise”; before a vowel, na becomes ana by “Sare ana”.

• na suro = (na→a) + suro = asuro — “not a god”
• na asso = (na→ana) + asso = an + (a + a) + sso = anasso — “not a horse”

Kaccāyana Reference

§326 (341): Ubhe tappurisāboth [`digu` and `kammadhāraya`] are `tappurisa`

§333 (344): Attaṃ nassa tappurise`a` for `na` in a `tappurisa`

§334 (345): Sare ana`ana` before a vowel

¶208 ‘‘Nāmānaṃ samāso’’ti sutte dvidhākate ayuttatthānampi kvaci samāso. Na puna geyyā apunageyyā gāthetyādi. Ettha geyyena sambandho na-saddo ayuttatthenāpi punena yogavibhāgabalā samasyate.

¶208 When the sutta “Nāmānaṃ samāso” is split into two rules (yogavibhāga), there is sometimes a compound even of words whose meanings are not connected.

• na puna geyyā = (na→a) + puna + geyyā = apunageyyā gāthā — “a verse not to be sung again”

Here the word na, which is connected with geyyā, is compounded, on the strength of that split, with puna, to which it is not connected in meaning.⁹

Digusamāsa (digu compounds)

¶209 Tayo lokā samāhaṭā tilokaṃ.

Ettha ‘‘saṅkhyāpubbo digū’’ti kammadhārayassa digusaññā. ‘Digussekattaṃ’’ti ekattaṃ, napuṃsakattañca.

¶209 Example:

• tayo lokā samāhaṭā = ti + yo + loka + yo = ti + loka = tiloka + si = tilok + (a + si→aṃ) = tilokaṃ — “the three worlds, taken together”

Here, by Kaccāyana’s rule “Saṅkhyāpubbo digu”, the kammadhāraya is named a digu, and by “Digussekattaṃ” it is singular, and neuter as well.

Kaccāyana Reference

§325 (348): Saṅkhyāpubbo digua `digu` [is a `kammadhāraya`] beginning with a numeral

§321 (349): Digussekattaṃa `digu` is singular [and neuter]

Suddhatappurisasamāsa (tappurisa compounds proper)

¶210 Tappurisā tveva.

¶210 But the following are tappurisa only.

Amādayo parapadehi (a word in aṃ or a later inflection, with the word that follows)

Dutiyantādayo parapadehi nāmehi yadā samasyante, tadā so samāso tappuriso nāma.

Gāmaṃ gato gāmagato.

‘‘Passa vāsiṭṭha gāmaṃ, gato tisso sāvatthiṃ’’tya trāyuttatthatāya na samāso. Tathā ññatra ñeyyaṃ.

When words ending in the second inflection ② or a later one are compounded with the nouns that follow them, that compound is called a tappurisa.

• gāmaṃ gato = gām + aṃ + gato = gāmagato — “gone to the village” (②)

Exception:

• passa vāsiṭṭha gāmaṃ, gato tisso sāvatthiṃ — “look at the village, Vāsiṭṭha; Tissa has gone to Sāvatthī” (no compound: gāmaṃ and gato are not connected in meaning). The same test applies elsewhere.

Kaccāyana Reference

§327 (351): Amādayo parapadebhi[a word in] `aṃ` or a later inflection with the word that follows: `tappurisa`

¶211 Raññā hato rājahato.

¶211 Third inflection form:

• raññā hato = (raññā→rāja) + hato = rājahato — “killed by the king” (③)

Kiccantehi bhīyo adhikatthavacane (mostly with kicca forms, in a statement of heightened sense)

Tabba, anīya, ṇya, teyya, riccappaccayā kiccā. Thutinindatthamajjhāropitatthaṃ vacanaṃ adhikatthavacanaṃ. Soṇaleyyo kūpoiccādi. Soṇehi yathā liyhate, tathā puṇṇattā thuti. Tehi ucchiṭṭhattā nindā ca.

The suffixes tabba, anīya, ṇya, teyya and ricca are the kicca suffixes. A statement of heightened sense (adhikatthavacana) is a statement whose meaning is overstated for the sake of praise (thuti) or blame (nindā). With these kicca forms, a word in the third inflection ③ is compounded mostly in such a statement.

• soṇehi leyyo kūpo = soṇaleyyo kūpo — “a well that dogs can lick”

It is praise because the well is so full that dogs can lick from it, and blame because they have left it fouled.

Dadhinā upasittaṃ bhojanaṃ dadhibhojanaṃ, samāsapadeneva upasittakriyāya kathanā natthetthāyuttatthatā. Upasittasaddāppayogo pubbeva.

• dadhinā upasittaṃ bhojanaṃ = dadhibhojanaṃ — “food sprinkled with curd”

Since the compound word itself tells of the action of sprinkling, there is no want of connection in meaning here; and the word upasitta is not used, just as before.

¶212 Karaṇe tu-asinā kalaho asikalaho.

¶212 But when the third form ③ expresses the instrument (karaṇa):

• asinā kalaho = asikalaho — “a fight with swords” (③)

¶213 Buddhassa deyyaṃ buddhaddeyyaṃ, parassapadaṃ, ettha vibhatyalopo. Evaṃ attanopadamiccādi.

¶213 Fourth inflection form:

• buddhassa deyyaṃ = buddha + ssa + deyya + si = buddha + (d + deyya) = buddhaddeyya + si = buddhaddeyy + (a + si→aṃ) = buddhaddeyyaṃ — “to be given to the Buddha” (④)
• parassa padaṃ = parassapadaṃ — “a word for another” (the inflection is not elided here); likewise attanopadaṃ — “a word for oneself”, and so on

¶214 Corasmā bhayaṃ corabhayaṃ. Evaṃ baddhanamuttoccādi.

¶214 Fifth inflection form:

• corasmā bhayaṃ = corabhayaṃ — “fear of thieves” (⑤); likewise bandhanamutto — “freed from bonds”, and so on

¶215 Rañño putto rājaputto.

¶215 Sixth inflection form:

• rañño putto = (rañño→rāja) + (putto→putta) = rājaputta + si = rājaputt + (a + si→o) = rājaputto — “the king’s son” (⑥)

‘‘Brāhmaṇassa kaṇhā dantā’’ iccatra dantāpekkhā chaṭṭhīti kaṇhena sambandhābhāvā na samāso. Yadā tu kaṇhā ca te dantā ceti kammadhārayo, tadā chaṭṭhī kaṇhadantāpekkhāti brāhmaṇakaṇhadantāti samāso hoteva.

Exception:

• brāhmaṇassa kaṇhā dantā — “the brahmin’s black teeth” (no compound brāhmaṇakaṇhā: the sixth-form brāhmaṇassa depends on dantā, not on kaṇhā)
• kaṇhā ca te dantā ca = kaṇhadantā; brāhmaṇassa kaṇhadantā = brāhmaṇakaṇhadantā (once kaṇhadantā is a kammadhāraya, the sixth form depends on it, and the compound is fine)

¶216 ‘‘Rañño māgadhassa dhana’’ ntyatra raññoti chaṭṭhī dhana mapekkhate, na māgadhaṃ. Rājā eva māgadhasaddena vuccateti bhedābhāvā sambandhābhāvoti tulyādhikaraṇena māgadhena saha rājā na samasyate. Dviṭṭho hi sambandho.

¶216 In rañño māgadhassa dhanaṃ (“the wealth of the king of Magadha”), the sixth-form ⑥ rañño looks to dhanaṃ, not to māgadhassa. Since the word māgadha denotes the very same king, there is no difference between the two and so no relation; therefore rājā is not compounded with māgadha, which shares its referent. For a relation holds between two things (dviṭṭha).

Rañño asso puriso ce’’ tya tra rañño asso, rañño puriso ti ca paccekaṃ sambandhato sāpekkhatā atthīti na samāso. ‘‘Asso ca puriso cā’’ti dvande kate tu rājassapurisāti hoteva, aññānapekkhattā.

In rañño asso puriso ca (“the king’s horse and man”), the relation is to each separately, rañño asso and rañño puriso, so there is dependence on another word (sāpekkhatā) and no compound is made. But once asso ca puriso ca has been made a dvanda, the compound rājassapurisā does take place, because the dvanda looks to nothing else.¹⁰

‘‘Rañño garuputto’’ iccatra rājāpekkhinopi garuno

Puttena saha samāso, gamakattā. Gamakattampi samāsassa nibandhanaṃ. Tattha garuno puttoti viggaho, evamaññatra.

In rañño garuputto (“the son of the king’s teacher”), garu, although it looks to rañño, is compounded with putta, because the sense is understood (gamakatta); being understood is itself a basis (nibandhana) for a compound. There the analysis (viggaha) is garuno putto; so too elsewhere.

¶217 Rūpe saññā rūpasaññā.

¶217 Seventh inflection form:

• rūpe saññā = rūpasaññā — “perception of form” (⑦)

Kvaci nindāyaṃ - kūpe maṇḍūko viya kūpamaṇḍūko. Evaṃ nagarakāko iccādi. Atropamāya nindā gamyate.

Sometimes in blame:

• kūpe maṇḍūko viya = kūpamaṇḍūko — “like a frog in a well”; likewise nagarakāko — “like a town crow”, and so on

Here the blame is understood through the comparison (upamā).

Antevāsiko tyādo vibhattyalopo.

In antevāsiko (“a pupil, one who lives close by”) and the like, the inflection is not elided.

Bahubbīhisamāsa (bahubbīhi compounds)

Aññapadatthesu bahubbīhi (a bahubbīhi stands for another word) ¶218

Appaṭhamantāna maññesaṃ padānaṃ atthesu dve vā bahūni vā nāmāni yadā samasyante, tadā so samāso bahubbīhi nāma.

When two or more nouns are compounded in the sense of other words that do not end in the first inflection ①, that compound is called a bahubbīhi.¹¹

Appaṭhamantānanti kiṃ, desito buddhena yo dhammo.

Why does the rule say “not ending in the first inflection ①”?

• desito buddhena yo dhammo — “the Dhamma which was taught by the Buddha” (no bahubbīhi: the other word, yo dhammo, is in the first inflection form)

Kaccāyana Reference

§328 (352): Aññapadatthesu bahubbīhi[nouns compounded] in the sense of another word: `bahubbīhi`

Tulyādhikaraṇo (members with the same referent)

Note

A bahubbīhi is tulyādhikaraṇa when its two members describe one and the same thing in the phrase and so stand in the same inflection form — āgatā samaṇā, jitāni indriyāni, dasa balāni. The examples of ¶218–¶224 are all of this kind; the source names the group with the word Tulyādhikaraṇo at its close.¹²

Āgatā samaṇā yaṃ so¹³ āgatasamaṇo, vihāro.

• āgatā samaṇā yaṃ so = āgata + samaṇa = āgatasamaṇa + si = āgatasamaṇ + (a + si→o) = āgatasamaṇo, vihāro — “a monastery to which ascetics have come” (②; masculine ⨀① after vihāro)

¶219 Jitāni indriyāni yena so jitindriyo, bhagavā. Āhito aggi yena so āhitaggi. Agyāhito vātyādo yathecchaṃ visesanassa paratā.

¶219 Third inflection form:

• jitāni indriyāni yena so = jita + indriya = jit + (a + i) + ndriya = jitindriya + si = jitindriy + (a + si→o) = jitindriyo, bhagavā — “one by whom the senses are conquered”, the Blessed One
• āhito aggi yena so = āhita + aggi = āhit + (a + a) + ggi = āhitaggi + si = āhitaggi — “one by whom the fire is tended” (si elided after i by “Sesato lopaṃ gasīpi”); or aggi + āhita = agg + (i→y) + āhita = ag + (g + y) + āhita = agyāhita + si = agyāhit + (a + si→o) = agyāhito, and so on — the qualifier may come last, as one wishes (the i becomes y by ¶19 “Ivaṇṇo yannavā”, and one g of the cluster is dropped)

¶220 Karaṇe tu-chinno rukkho yena so chinnarukkho, pharasu.

¶220 But when the third form ③ expresses the instrument (karaṇa):

• chinno rukkho yena so = chinna + rukkha = chinnarukkha + si = chinnarukkh + (a + si→o) = chinnarukkho, pharasu — “that by which the tree is cut”, an axe

¶221 Dinno suṅko yassa so dinnasuṅko, rājā.

¶221 Fourth inflection form:

• dinno suṅko yassa so = dinna + suṅka = dinnasuṅka + si = dinnasuṅk + (a + si→o) = dinnasuṅko, rājā — “one to whom tax is paid”, a king

¶222 Niggatā janā yasmā so niggatajano, gāmo.

¶222 Fifth inflection form:

• niggatā janā yasmā so = niggata + jana = niggatajana + si = niggatajan + (a + si→o) = niggatajano, gāmo — “one from which the people have left”, a village

¶223 Dasa balāni yassa so dasabalo, bhagavā. Natthi samo yassa so asamo. Ettha ‘‘attannassā’’ti yogavibhāgena nassa a.

¶223 Sixth inflection form:

• dasa balāni yassa so = dasa + bala = dasabala + si = dasabal + (a + si→o) = dasabalo, bhagavā — “one who has the ten powers”, the Blessed One
• natthi samo yassa so = na + sama = (na→a) + sama = asama + si = asam + (a + si→o) = asamo — “one who has no equal”

Here na becomes a by splitting the rule (yogavibhāga) at Kaccāyana’s “Attannassa”.

Kaccāyana Reference

§333 (344): Attaṃ nassa tappurise`a` for `na` in a `tappurisa`

Pahūtā jivhā yassa so pahūtajivho, mahantī paññā yassa so mahāpañño. Dvīsu ‘‘itthiyambhāsitapumitthīpumāva ce’’ti pumbhāvātidesā pubbuttarapadesu āīppaccayānamabhāvo.

• pahūtā jivhā yassa so = (pahūtā→pahūta) + (jivhā→jivha) = pahūtajivha + si = pahūtajivh + (a + si→o) = pahūtajivho — “one who has a large tongue” (one of the marks of a great man)
• mahantī paññā yassa so = (mahantī→mahā) + (paññā→pañña) = mahāpañña + si = mahāpaññ + (a + si→o) = mahāpañño — “one who has great wisdom”

In both, because Kaccāyana’s rule “Itthiyaṃ bhāsitapumitthī pumāva ce” extends (atidesa) masculine status to them, the suffixes ā and ī are absent from first and last member alike.

Kaccāyana Reference

§331 (353): Itthiyaṃ bhāsitapumitthī pumāva cea feminine word also spoken as masculine counts as masculine before a feminine word with the same referent

¶224 ‘‘Kvaci samāsantagatānamakāranto’’ti antassa attaṃ. Kāraggahaṇena ā i ca. Itthiyamivaṇṇantā, tvantehi ca kappaccayopi. Yathā - visālaṃ akkhi yassa so visālakkho, paccakkhadhammā, silopo. Sobhano gandho yassa so sugandhi. Bahukantiko, bahunadiko, samuddo. Ettha yadādinā rasso. Bahukattuko. Mattā bahavo mātaṅgā yasmiṃ taṃ mattabahumātaṅgaṃ, vanaṃ.

¶224 By Kaccāyana’s rule “Kvaci samāsantagatānam akāranto”, the final letter sometimes becomes a; by the mention of kāra, ā and i as well. After a feminine word ending in i or ī, and after a word ending in tu, the suffix ka is also used.

• visālaṃ akkhi yassa so = visāla + akkhi = visāl + (a + a) + kkhi = visālakkh + (i→a) = visālakkha + si = visālakkh + (a + si→o) = visālakkho — “one who has wide eyes”
• paccakkhā dhammā yassa so = paccakkha + dhamma = paccakkhadhamm + (a→ā) = paccakkhadhammā + si = paccakkhadhammā — “one to whom the Dhamma is evident” (final ā; si elided)
• sobhano gandho yassa so = (sobhana→su) + (gandha→gandhi) = sugandhi + si = sugandhi — “one whose scent is pleasant”
• bahū kantiyo yassa so = bahu + kanti + ka = bahukantika + si = bahukantik + (a + si→o) = bahukantiko — “one who has many desires, or much beauty”; bahū nadiyo yasmiṃ so = bahu + nadī + ka = bahu + nad + (ī→i) + ka = bahunadika + si = bahunadik + (a + si→o) = bahunadiko, samuddo — “that which has many rivers”, the ocean (nadī shortened before ka, by direct statement (nipātana))
• bahavo kattāro yassa so = bahu + kattu + ka = bahukattuka + si = bahukattuk + (a + si→o) = bahukattuko — “that which has many makers” (ka after kattu)
• mattā bahavo mātaṅgā yasmiṃ taṃ = matta + bahu + mātaṅga = mattabahumātaṅga + si = mattabahumātaṅg + (a + si→aṃ) = mattabahumātaṅgaṃ, vanaṃ — “that in which there are many rutting elephants”, a forest (⑦; neuter ⨀① after vanaṃ)

Kaccāyana Reference

§337 (350): Kvaci samāsantagatānamakārantosometimes `a` for the final of a word at the end of a compound

Tulyādhikaraṇo.

The foregoing are tulyādhikaraṇa, with members of the same referent.

Bhinnādhikaraṇo (members with different referents)

Note

A bahubbīhi is bhinnādhikaraṇa when its members describe different things and so stand in different inflection forms: in suvaṇṇassa viya vaṇṇo the colour (①) is not the gold (⑥), and in vajiraṃ pāṇimhi the thunderbolt (②) is not the hand (⑦). ¶225–¶226 are of this kind; to them the Bālāvatāra adds the compounds with saha, of two numerals and of an intermediate direction, and the source closes the group with the word Bhinnādhikaraṇo.

¶225 Suvaṇṇassa viya vaṇṇo yassa so suvaṇṇavaṇṇo. Vajiraṃ pāṇimhi yassa so vajirapāṇi. Urasi lomāni yassa so urasilomo. Ettha vibhatyalopo.

‘‘Atthesū’’ti bahuttaggahaṇena kvaci paṭhamantānampi. Saha hetunā yo vattate so sahetuko, ‘‘yadā’’ dinā sahassa so.

¶225 Examples:

• suvaṇṇassa viya vaṇṇo yassa so = suvaṇṇa + vaṇṇa = suvaṇṇavaṇṇa + si = suvaṇṇavaṇṇ + (a + si→o) = suvaṇṇavaṇṇo — “one whose colour is like gold’s”
• vajiraṃ pāṇimhi yassa so = vajira + pāṇi = vajirapāṇi + si = vajirapāṇi — “one with a thunderbolt in hand”
• urasi lomāni yassa so = urasi + loma = urasiloma + si = urasilom + (a + si→o) = urasilomo — “one with hair on the chest” (the inflection of urasi is not elided)

Because atthesu is stated in the plural, there is sometimes a bahubbīhi in the sense of a word ending in the first inflection ① too:

• saha hetunā yo vattate so = (saha→sa) + hetu + ka = sahetuka + si = sahetuk + (a + si→o) = sahetuko — “that which occurs with a cause” (saha becomes sa by direct statement (nipātana))

¶226 Satta vā aṭṭha vā sattaṭṭha, māsā, etthaññapadattho vā saddassattho. Dakkhiṇassā ca pubbassā ca disāya yaṃ antarālaṃ, sā dakkhiṇapubbā, disā.

¶226 Examples:

• satta vā aṭṭha vā = satta + aṭṭha = satt + (a + a) + ṭṭha = sattaṭṭha + yo = sattaṭṭh + (a + yo→a) = sattaṭṭha, māsā — “seven or eight (months)” (⨂①, by ¶180 “Pañcādīnamakāro”); this can be read either as a bahubbīhi standing for another word (the months) or in the members’ own sense (seven or eight)
• dakkhiṇassā ca pubbassā ca disāya yaṃ antarālaṃ sā = (dakkhiṇā→dakkhiṇa) + pubbā = dakkhiṇapubbā + si = dakkhiṇapubbā, disā — “the direction between south and east”, the south-east

Bhinnādhikaraṇo.

The foregoing are bhinnādhikaraṇa, with members of different referents.

Dvandasamāsa (dvanda compounds)

Nāmānaṃ samuccayo dvando (a combination of nouns is a dvanda) ¶227

Samuccayo, ti piṇḍīkaraṇaṃ ekavibhattikānaṃ nāmānaṃ yo samuccayo, so dvando nāma, idaṃ suttaṃ bahuvacanavisayaṃ.

Cando ca sūriyo ca candasūriyā. Tiṭṭhanti tyādi-

Kriyāsambandhasāmaññato atthetthāpekatthatā, evaṃ naranāriyo, akkharapadāni.

Samuccaya (“combination”) means gathering into one (piṇḍīkaraṇa): a combination of nouns that share a single inflection is called a dvanda. This sutta has the plural for its scope.

• cando ca sūriyo ca = canda + sūriya = candasūriya + yo = candasūriy + (a + yo→ā) = candasūriyā — “the moon and the sun” (⨂①)

With tiṭṭhanti (“they stand”) and the like, the members here too have a single meaning, because their connection with the verb (kriyā) is shared. Likewise:

• naro ca nārī ca = nara + nārī = naranārī + yo = naranār + (ī→i) + yo = naranāriyo — “men and women” (⨂①, feminine after nārī)
• akkharaṃ ca padaṃ ca = akkhara + pada = akkharapada + yo = akkharapada + (yo→ni) = akkharapad + (a→ā) + ni = akkharapadāni — “letters and words” (⨂①, neuter after pada)

Kaccāyana Reference

§329 (357): Nāmānaṃ samuccayo dvandoa combination of nouns is a `dvanda`

Tathā dvande pāṇi turiya yogga senaṅga khuddajantuka vividha viruddha visabhāgatthādīnañca (likewise in a dvanda of limbs, instruments, gear, army divisions, small creatures, things various and opposed, things unlike yet alike, and the rest) ¶228

Vividhenākārena viruddhā vividhaviruddhā, sabhāgā sadisā, vividhā ca te sabhāgā ceti visabhāgā. Yathā digusamāse, tathā dvande pāṇyaṅgatthādīnaṃ ekattaṃ, napuṃsakattañca hoti.

Vividhaviruddha means opposed in various ways; sabhāga means alike; visabhāga means both various and alike.¹⁴ As in a digu, so in a dvanda in the senses of limbs (pāṇyaṅga) and the rest, the compound is singular and neuter.

Kaccāyana Reference

§322 (359): Tathā dvande pāṇi tūriya yoggasenaṅgakhuddajantuka vividhaviruddha visabhāgatthādīnañcalikewise in a `dvanda` of limbs, instruments, gear, army parts, small creatures, natural enemies, unlike pairs and the rest

Cakkhusotaṃ, gītavāditaṃ, yuganaṅgalaṃ, hatthassaṃ, asicammaṃ, ḍaṃsamakasaṃ, kākolūkaṃ¹⁵.

Examples, class by class in the sutta’s order:

• limbs of a living being (pāṇi, the vutti’s pāṇyaṅga): cakkhu ca sotaṃ ca = cakkhu + sota = cakkhusota + si = cakkhusot + (a + si→aṃ) = cakkhusotaṃ — “eye and ear” (⨀①)
• musical instruments (turiya): gītaṃ ca vāditaṃ ca = gīta + vādita = gītavādita + si = gītavādit + (a + si→aṃ) = gītavāditaṃ — “song and instrumental music” (⨀①)
• gear (yogga): yugaṃ ca naṅgalaṃ ca = yuga + naṅgala = yuganaṅgala + si = yuganaṅgal + (a + si→aṃ) = yuganaṅgalaṃ — “yoke and plough” (⨀①)
• divisions of an army (senaṅga): hatthī ca asso ca = hatthī + assa = hatth + (ī + a) + ssa = hatthassa + si = hatthass + (a + si→aṃ) = hatthassaṃ — “elephants and horses” (⨀①; the ī elided by ¶11 “Sarā sare lopaṃ”)
• asi ca cammaṃ ca = asi + camma = asicamma + si = asicamm + (a + si→aṃ) = asicammaṃ — “sword and shield” (⨀①)
• small creatures (khuddajantuka): ḍaṃsā ca makasā ca = ḍaṃsa + makasa = ḍaṃsamakasa + si = ḍaṃsamakas + (a + si→aṃ) = ḍaṃsamakasaṃ — “gadflies and mosquitoes” (⨀①)
• things opposed in various ways (vividhaviruddha): kāko ca ulūko ca = kāka + ulūka = kāk + (a + u) + lūka = kāk + (u→o) + lūka = kākolūka + si = kākolūk + (a + si→aṃ) = kākolūkaṃ — “crows and owls”, natural enemies (⨀①; the a elided by ¶11 “Sarā sare lopaṃ”, the u becoming o by ¶13 “Kvacāsavaṇṇaṃ lutte”)

Nāmarūpaṃ, nāmaṃ namanalakkhaṇaṃ, rūpaṃ ruppanalakkhaṇaṃ. Evamete dhammā lakkhaṇato vividhā, paramatthato sabhāgā ca.

• things unlike yet alike (visabhāga): nāmaṃ ca rūpaṃ ca = nāma + rūpa = nāmarūpa + si = nāmarūp + (a + si→aṃ) = nāmarūpaṃ — “mind and matter” (⨀①): nāma, mind, is marked by bending; rūpa, matter, by being affected. Thus these dhammā differ in their marks yet are alike in the ultimate sense.

Ādisaddenāññatthāpi. Yathā - bhinnaliṅgānaṃ - itthipumaṃ. Yadādinā rasso, dāsidāsaṃ, pattacīvaraṃ. Gaṅgāsoṇaṃ.

Saṅkhyāparimāṇānaṃ - tikacatukkaṃ.

Sippīnaṃ - veṇarathakāraṃ.

Luddakānaṃ - sākuntika māgavikaṃ.

Appāṇijātīnaṃ - ārasatthi.

Ekajjhāyanabrāhmaṇānaṃ - kaṭhakālāpaṃ iccādi.

By the word ādi (“and the rest”), the same holds for other senses too:

• words of different genders: itthī ca pumā ca = itthī + puma = itth + (ī→i) + puma = itthipuma + si = itthipum + (a + si→aṃ) = itthipumaṃ — “woman and man” (⨀①; the ī shortened as in dāsidāsaṃ)
• dāsī ca dāso ca = dāsī + dāsa = dās + (ī→i) + dāsa = dāsidāsa + si = dāsidās + (a + si→aṃ) = dāsidāsaṃ — “female and male servants” (the ī shortened by direct statement (nipātana))
• patto ca cīvaraṃ ca = patta + cīvara = pattacīvara + si = pattacīvar + (a + si→aṃ) = pattacīvaraṃ — “bowl and robe”
• gaṅgā ca soṇo ca = gaṅgā + soṇa = gaṅgāsoṇa + si = gaṅgāsoṇ + (a + si→aṃ) = gaṅgāsoṇaṃ — “the Ganges and the Soṇa”
• numbers and measures: tikaṃ ca catukkaṃ ca = tika + catukka = tikacatukka + si = tikacatukk + (a + si→aṃ) = tikacatukkaṃ — “threes and fours”
• craftsmen: veṇo ca rathakāro ca = veṇa + rathakāra = veṇarathakāra + si = veṇarathakār + (a + si→aṃ) = veṇarathakāraṃ — “basket-makers and carriage-makers”
• hunters: sākuntiko ca māgaviko ca = sākuntika + māgavika = sākuntikamāgavika + si = sākuntikamāgavik + (a + si→aṃ) = sākuntikamāgavikaṃ — “fowlers and deer-hunters”
• kinds of lifeless things: āro ca satthī ca = āra + satthī = ārasatth + (ī→i) = ārasatthi + si = ārasatthi — “awl and knife” (the ī shortened by “Saro rasso napuṃsake”; si elided after i by “Sesato lopaṃ gasīpi”)
• brahmins of one recitation school: kaṭhā ca kālāpā ca = kaṭha + kālāpa = kaṭhakālāpa + si = kaṭhakālāp + (a + si→aṃ) = kaṭhakālāpaṃ — “the Kaṭhas and the Kalāpas”, and so on

Vibhāsā rukkha tiṇa pasu dhana dhañña janapadādīnañca (optionally for trees, grasses, animals, wealth, grain, countries and the rest) ¶229

Dvande rukkhādīnaṃ ekattaṃ napuṃsakattañca vā hoti.

Dhavakhadiraṃ, dhavakhadirā, muñjapabbajaṃ, muñjapabbajā, ajeḷakaṃ, ajeḷakā, hiraññasuvaṇṇaṃ, hiraññasuvaṇṇāni, sāliyavaṃ, sāliyavā.

Kāsikosalaṃ kāsikosalā.

In a dvanda of trees and the rest, the singular and the neuter are optional.

• dhavā ca khadirā ca = dhava + khadira = dhavakhadira + si = dhavakhadir + (a + si→aṃ) = dhavakhadiraṃ — “dhava and khadira trees” (⨀①), or dhavakhadira + yo = dhavakhadir + (a + yo→ā) = dhavakhadirā (⨂①, rule not applied)
• muñjā ca pabbajā ca = muñja + pabbaja = muñjapabbaja + si = muñjapabbaj + (a + si→aṃ) = muñjapabbajaṃ — “muñja and pabbaja grasses” (⨀①), or muñjapabbaja + yo = muñjapabbaj + (a + yo→ā) = muñjapabbajā (⨂①, rule not applied)
• ajā ca eḷakā ca = aja + eḷaka = aj + (a + e) + ḷaka = ajeḷaka + si = ajeḷak + (a + si→aṃ) = ajeḷakaṃ — “goats and sheep” (⨀①), or ajeḷaka + yo = ajeḷak + (a + yo→ā) = ajeḷakā (⨂①, rule not applied)
• hiraññaṃ ca suvaṇṇaṃ ca = hirañña + suvaṇṇa = hiraññasuvaṇṇa + si = hiraññasuvaṇṇ + (a + si→aṃ) = hiraññasuvaṇṇaṃ — “bullion and wrought gold” (⨀①), or hiraññasuvaṇṇa + yo = hiraññasuvaṇṇa + (yo→ni) = hiraññasuvaṇṇ + (a→ā) + ni = hiraññasuvaṇṇāni (⨂①, neuter after suvaṇṇa; rule not applied)
• sālī ca yavā ca = sāli + yava = sāliyava + si = sāliyav + (a + si→aṃ) = sāliyavaṃ — “rice and barley” (⨀①), or sāliyava + yo = sāliyav + (a + yo→ā) = sāliyavā (⨂①, rule not applied)
• kāsī ca kosalā ca = kāsi + kosala = kāsikosala + si = kāsikosal + (a + si→aṃ) = kāsikosalaṃ — “Kāsi and Kosala” (⨀①), or kāsikosala + yo = kāsikosal + (a + yo→ā) = kāsikosalā (⨂①, rule not applied)

Kaccāyana Reference

§323 (360): Vibhāsā rukkha tiṇa pasu dhana dhañña janapadā dīnañcaoptionally for trees, grasses, animals, wealth, grain, countries and the rest

Ādisaddena aññesupi vā. Yathā – niccavirodhīnamaddabbānaṃ - kusalākusalaṃ, kusalākusalāni.

Sakuṇīnaṃ - bakabalākaṃ, bakabalākā.

Byañjanānaṃ - dadhighataṃ, dadhighatāni.

Disānaṃ - pubbāparaṃ, pubbāparā iccādi.

By the word ādi, the option holds for other groups too:

• immaterial things that are always opposed: kusalaṃ ca akusalaṃ ca = kusala + akusala = kusal + (a + a) + kusala = kusal + (a→ā) + kusala = kusalākusala + si = kusalākusal + (a + si→aṃ) = kusalākusalaṃ — “the wholesome and the unwholesome” (⨀①; the a lengthened by ¶14 “Dīghaṃ”), or kusalākusala + yo = kusalākusala + (yo→ni) = kusalākusal + (a→ā) + ni = kusalākusalāni (⨂①, rule not applied)
• birds: bakā ca balākā ca = baka + balākā = bakabalāk + (ā→a) = bakabalāka + si = bakabalāk + (a + si→aṃ) = bakabalākaṃ — “herons and cranes” (⨀①; the ā shortened by “Saro rasso napuṃsake”), or bakabalākā + yo = bakabalākā + yo = bakabalākā (⨂①, feminine after balākā, yo elided by “Ghapato ca yonaṃ lopo”; rule not applied)
• condiments: dadhi ca ghataṃ ca = dadhi + ghata = dadhighata + si = dadhighat + (a + si→aṃ) = dadhighataṃ — “curd and ghee” (⨀①), or dadhighata + yo = dadhighata + (yo→ni) = dadhighat + (a→ā) + ni = dadhighatāni (⨂①, rule not applied)
• directions: pubbā ca aparā ca = pubbā + aparā = pubb + (ā + a) + parā = pubb + (a→ā) + parā = pubbāpar + (ā→a) = pubbāpara + si = pubbāpar + (a + si→aṃ) = pubbāparaṃ — “east and west” (⨀①), or pubbāparā + yo = pubbāparā + yo = pubbāparā (⨂①, feminine after aparā; rule not applied), and so on

Abyayībhāvasamāsa (abyayībhāva compounds)

¶230 Adhisaddā smiṃ, tassa lopo. Adhisaddena tulyādhikaraṇattā itthisaddāpismiṃ. Niccasamāsattā ādhārabhūtāyamitthiyanti padantarena viggaho. Adhi itthiyanti ṭhite –

¶230 After the word adhi comes smiṃ, which is elided. Since the word itthi (“woman”) has the same referent as adhi, smiṃ comes after it too. Because the compound is obligatory (niccasamāsa), its analysis (viggaha) uses a word from outside it: ādhārabhūtāyaṃ itthiyaṃ (“in the woman as the location”).¹⁶ With adhi itthiyaṃ in place —

Upasagganipātapubbako abyayībhāvo (a compound beginning with a prefix or particle is an abyayībhāva)

Upasaggādipubbako saddo vibhatyatthādīsu samāso hoti, abyayībhāvasañño ca.

‘‘So napuṃsakaliṅgo’’ti abyayībhāvo napuṃsakaliṅgo, yadādinā ekavacano ca.

‘‘Saro rasso napuṃsake’’ti rasso.

A word beginning with a prefix (upasagga) or the like, in the sense of an inflection or the like, is a compound, and is named an abyayībhāva. By Kaccāyana’s rule “So napuṃsakaliṅgo” an abyayībhāva is neuter, and singular too, by direct statement (nipātana); by “Saro rasso napuṃsake” its vowel is shortened.

Kaccāyana Reference

§319 (330): Upasagganipātapubbako abyayībhāvoan `abyayībhāva` begins with a prefix or a particle

§320 (335): So napuṃsakaliṅgoit is neuter

§342 (337): Saro rasso napuṃsakethe final vowel is shortened in the neuter

Aññasmā lopo ca (and elision after any other ending)

Anakārantā abyayībhāvā parā sabbā vibhattī lujjare. Adhitthi, vibhattīnamattho ādhārādi.

Idhādhisaddo ādhārevattate, adhitthiiccetaṃ padaṃ itthiya miccetamatthaṃ vadati.

After an abyayībhāva not ending in a, all the inflections are elided; the sense of the inflections is location (ādhāra) and the like.

• adhi itthiyaṃ = adhi + itthī + smiṃ = adh + (i + i) + tthī = adhitth + (ī→i) = adhitthi + si = adhitthi + si = adhitthi — “regarding a woman” (the i of adhi elided before the vowel by Kaccāyana’s “Sarā sare lopaṃ”; the ī shortened by “Saro rasso napuṃsake”; si elided by “Aññasmā lopo ca”)

Here the word adhi occurs in the sense of location, and the word adhitthi expresses the meaning itthiyaṃ (“in the woman”).

Kaccāyana Reference

§343 (338): Aññasmā lopo caand elision [of the inflections] after any other [`abyayībhāva`]

Samīpaṃ nagarassa upanagaraṃ. ‘‘Aṃvibhattīnamakārantabyayībhāvā’’ti vibhattīnaṃ kvaci aṃ.

Kvacīti kiṃ. Upanagare.

• samīpaṃ nagarassa = upa + nagara + ssa = upa + nagara = upanagara + si = upanagar + (a + si→aṃ) = upanagaraṃ — “near the city” (⨀①)

By Kaccāyana’s rule “Aṃ vibhattīnam akārantā abyayībhāvā”, after an abyayībhāva ending in a the inflections sometimes become aṃ.

Exception:

• upanagara + smiṃ = upanagar + (a + smiṃ→e) = upanagare — “near the city” (⨀⑦, rule not applied)

Kaccāyana Reference

§341 (336): Aṃ vibhattīnamakārantā abyayībhāvā`aṃ` for the inflections after an `abyayībhāva` in `a`

Abhāvo makkhikānaṃ nimmakkhikaṃ rasso. Anupubbo therānaṃ anutheraṃ, anatikkamma sattiṃ yathāsatti.

Ye ye buḍḍhā yathābuḍḍhaṃ, vicchāyaṃ.

Yattako paricchedo jīvassa yāvajīvaṃ, avadhāraṇe.

Ā pabbatā khettaṃ āpabbataṃ khettaṃ, mariyādāyaṃ, vajjamānā sīmā mariyādā, pabbataṃ vinātyattho.

Ā jalantā sītaṃ ājalantaṃ sītaṃ, abhividhimhi, gayhamānā sīmā abhividhi, jalantena sahetyattho.

Āsaddayoge ‘‘dhātunāmā’’dinā apādānavidhāneneva vākyampi siddhaṃ. Tathāññatra.

Further examples, by the sense the prefix or particle carries:

• abhāvo makkhikānaṃ = ni + makkhikā + naṃ = ni + (m→mm) + akkhikā = nimmakkhik + (ā→a) = nimmakkhika + si = nimmakkhik + (a + si→aṃ) = nimmakkhikaṃ — “free of flies” (the vowel shortened, by “Saro rasso napuṃsake”; the m doubled by Kaccāyana’s “Paradvebhāvo ṭhāne”)
• anupubbo therānaṃ = anu + ther + ānaṃ = anu + thera = anuthera + si = anuther + (a + si→aṃ) = anutheraṃ — “in order of seniority”
• anatikkamma sattiṃ = yathā + satti + ṃ = yathāsatti + si = yathāsatti — “according to one’s ability”, not exceeding it (si elided by “Aññasmā lopo ca”)
• ye ye buḍḍhā = yathā + buḍḍh + ā = yathā + buḍḍha = yathābuḍḍha + si = yathābuḍḍh + (a + si→aṃ) = yathābuḍḍhaṃ — “each according to seniority”, in the distributive sense
• yattako paricchedo jīvassa = yāva + jīva + ssa = yāva + jīva = yāvajīva + si = yāvajīv + (a + si→aṃ) = yāvajīvaṃ — “as long as life lasts”, in the sense of a limit
• ā pabbatā khettaṃ = ā + pabbat + ā = ā + pabbata = āpabbata + si = āpabbat + (a + si→aṃ) = āpabbataṃ khettaṃ — “the field up to the mountain”, in the sense of an excluded limit (mariyādā): the mountain itself is not included
• ā jalantā sītaṃ = ā + jalant + ā = ā + jalanta = ājalanta + si = ājalant + (a + si→aṃ) = ājalantaṃ sītaṃ — “cold as far as the blazing fire”, in the sense of an included limit (abhividhi): even the blaze is cold

In construction with the word ā, the phrase too is established, simply by the prescription of the point of departure (apādāna) in the rule beginning “Dhātunāmā…”; and likewise elsewhere.¹⁷

¶231 ‘‘Uttamo vīro pavīro’’ iccādo pana pubbapadatthappadhānattābhāvābyayībhāvābhāvo kammadhārayoeva. Evaṃ visiṭṭho dhammo abhidhammo. Kucchitaṃ annaṃ kadannaṃ. Ettha¹⁸ ‘‘kada kussā’’ti sare kussa kadādeso.

Appakaṃ lavaṇaṃ kālavaṇaṃ, ettha ‘‘kāppatthesu cā’’ti kussa kā, bahuvacanenāññatrāpi kvaci. Kucchito puriso kāpuriso, kupuriso vā, evamasurādi.

¶231 But in pavīro (“a foremost hero”, uttamo vīro) and the like, the meaning of the first member is not the principal one, so there is no abyayībhāva: the compound is simply a kammadhāraya.¹⁹ Likewise:

• visiṭṭho dhammo = abhidhammo — “the higher Dhamma”
• kucchitaṃ annaṃ = (ku→kada) + annaṃ = kad + (a + a) + nnaṃ = kadannaṃ — “bad food” (by Kaccāyana’s rule “Kada kussa”, ku becomes kada before a vowel, and its a is then elided before that vowel by ¶11 “Sarā sare lopaṃ”)
• appakaṃ lavaṇaṃ = (ku→kā) + lavaṇaṃ = kālavaṇaṃ — “a little salt” (by “Kāppatthesu ca”, ku becomes kā in the sense of “little”; the plural in that rule sometimes allows the same elsewhere)
• kucchito puriso = kāpuriso, or kupuriso — “a bad man”; likewise asura and the like

Kaccāyana Reference

§335 (346): Kada kussa`kada` for `ku` [before a vowel]

§336 (347): Kā’ppatthesu caand `kā` in the sense of 'little'

Pubbaparūbhayamaññapadattha - ppadhānābyayībhāva samāso;
Kammadhārayaka tappurisā dve, dvendo ca bahubbīhi ca ñeyyā.

Where the first member carries the principal meaning, the compound is an abyayībhāva; where the last does, one of the two, a kammadhāraya or a tappurisa;
where both do, a dvanda; and where another word does, a bahubbīhi — so they are to be known.

compound	principal meaning	example
abyayībhāva	the first member	upanagaraṃ — “near the city”
kammadhāraya	the last member	mahāvīro — “great hero”
tappurisa	the last member	rājaputto — “king’s son”
dvanda	both members	candasūriyā — “moon and sun”
bahubbīhi	a word outside the compound	dasabalo — “the one with ten powers”

Footnotes

1. The governing rule holds for the whole chapter. ↩

2. That is, a compound is always an alternative to the phrase it stands for, never a requirement. ↩

3. Mitra (1935) glosses tulyādhikaraṇa as agreement in inflection — “two words (an adjective and a noun) possessing similar case-endings”, and under his VII.6 “of the same gender, number and case”. The vutti’s ekasmiṃ vatthuni pavattā, “applying to one thing”, makes the shared referent the definition and the agreement its consequence, not the reverse: a dvanda such as candasūriyā has one inflection and two referents. Our §324 (339): Dvipade tulyādhikaraṇe kammadhārayo page keeps the same definition against Malai’s identical rendering. ↩

4. As “great” and “hero” both apply to the one man in mahanto ca so vīro ca. ↩

5. That is, the rules for compounds do two jobs at once: they name the compound and they license it. ↩

6. The Bālāvatāra’s own instances of a kept inflection come later — parassapadaṃ (¶213), antevāsiko (¶217) and urasilomo (¶225), each of which the vutti marks vibhattyalopo, “non-elision of the inflection”. pabhaṅkaro is the stock example of Kaccāyana’s vutti to §317 (pabhaṅkaro, amatandado, medhaṅkaro, dīpaṅkaro), derived on our §317 (332): Tesaṃ vibhattiyo lopā ca page; Mitra (1935) anchors the clause with the same word, Pabhaṁ karoti = Pabhaṁ-karo. ↩

7. The compound itself stays feminine, like its last member. ↩

8. Both conditions are Kaccāyana’s (§331–§332), and the counter-examples are the Rūpasiddhi’s — kumārīratanaṃ, samaṇīpadumaṃ for the first, gaṅgānadī, taṇhānadī for the second — set out in the Analysis of our §332 (343): Kammadhārayasaññe ca page. Mitra (1935) states the first condition, “if both the words are feminine”, with the same counter-example kumārī-ratanaṁ, and omits the second. ↩

9. Mitra (1935) lists a-punageyyā among the ordinary na-compounds (na suro = a-suro … na punageyyā = a-punageyyā), adding that Sanskrit grammar calls such a compound a nañ-tatpuruṣa. The Bālāvatāra singles the word out because, without the yogavibhāga, the compound would breach the yuttattha of ¶202: na belongs in sense to geyyā, not to puna, which it is joined to. Our §324 (339): Dvipade tulyādhikaraṇe kammadhārayo page lists the Rūpasiddhi’s na-, ku- and prefix-first kinds of kammadhāraya. ↩

10. The dvanda made first is assapurisā (“horse and man”). ↩

11. Its meaning lies outside its members, in the thing they describe: dasabalo means not “ten powers” but “the one who has ten powers”. ↩

12. The CSCD prints Tulyādhikaraṇo. after ¶224 and Bhinnādhikaraṇo. after ¶226 as bare one-word lines with full stops — the shape of Nāmikaṃ., which closes the Nāma chapter — so each names the group it closes, not the one that follows; the examples bear this out, since the members of ¶218–¶224 agree (āgatā samaṇā, mattā bahavo mātaṅgā) and those of ¶225–¶226 do not (suvaṇṇassa ⑥ with vaṇṇo ①, vajiraṃ ② with pāṇimhi ⑦, urasi ⑦ with lomāni ①). The counter-example desito buddhena yo dhammo, which the CSCD prints last of all, answers the definition’s appaṭhamantānaṃ and is placed with it above. Mitra (1935) divides the bahubbīhi the same way, by agreement “of the same gender, number and case” (āgata-samaṇo saṅghārāmo) against disagreement (puppha-bhavo, pupphehi bhavo), and the Analysis of our §328 (352): Aññapadatthesu bahubbīhi page defines the two kinds by shared or distinct referent, with Kaccāyana’s own labelled examples. ↩

13. CST4 reads yaṃ sā; the referent vihāro is masculine, so so. ↩

14. Mitra (1935) renders the two classes “objects which indicate various degrees of difference” and “contrary qualities”. The first drops viruddha — the hostility of the pairs, snake and mongoose, cat and mouse, crow and owl — and the second drops sabhāga, “alike”, which is the very point the vutti makes of nāmarūpaṃ: lakkhaṇato vividhā, paramatthato sabhāgā. His further visabhāga examples, Sīla-paññaṁ, Samatha-vipassanaṁ, Vijjā-caraṇaṁ, are Kaccāyana’s (§322) and fit the vutti’s gloss rather than his, so the vutti’s wording is kept. ↩

15. The CSCD prints kokālūkaṃ; the compound is kāka + ulūka, as Kaccāyana’s vutti to §322 has it — kāko ca ulūko ca kākolūkaṃ. Evaṃ vividhaviruddhatthe — the a of kāka elided before u by ¶11 “Sarā sare lopaṃ” and the u then becoming o by ¶13 “Kvacāsavaṇṇaṃ lutte”; koka (“wolf”) + ulūka could give only kokolūkaṃ, never kokālūkaṃ. The crow and the owl are the grammarians’ stock natural enemies (Sanskrit kākolūkam), which is the vividhaviruddha class the word illustrates. Mitra (1935) reads Kākolūkaṁ; our §322 (359): Tathā dvande pāṇi tūriya yoggasenaṅgakhuddajantuka vividhaviruddha visabhāgatthādīnañca page has the derivation. ↩

16. An obligatory compound (niccasamāsa) is one with no phrase it alternates with. ↩

17. That is, the uncompounded phrase ā pabbatā khettaṃ is itself correct beside the compound. ↩

18. CST4 reads Etttha. ↩

19. The compound is a kammadhāraya despite its prefix pa. ↩