After this chapter you will be able to build and decline the first of Pāṇini's compounds, the avyayībhāva. In it an indeclinable such as upa "near", adhi "in", ā "up to" or sa "with" is joined to a noun that it governs. The whole becomes one neuter indeclinable word: upa + kṛṣṇasya → upakṛṣṇam "near Kṛṣṇa", adhi + harau → adhihari "in Hari". You will know the condition that every compound rule presupposes: semantic connectedness. You will know the sixteen senses in which an indeclinable compounds, and the special cases (ablative, genitive, numeral, river-name). You will know which member goes first and why. You will see how the case-ending is dropped or replaced by am. And you will know when the ending-affix ṬaC is added to close the compound (upa + śarad → upaśaradam).
upa + kṛṣṇasya → upakṛṣṇamBefore any compound can be formed, three things must be in place. First, a condition: the words to be joined must belong together in meaning. Second, a heading that says "everything formed from here on is a samāsa, a compound". Third, a heading that names the particular compound of this chapter, the avyayībhāva. The running example kṛṣṇasya samīpam "near Kṛṣṇa" → upakṛṣṇam passes through all three: upa and kṛṣṇa are connected in meaning, so a compound may be formed; it is a compound, so it is one stem; it is an avyayībhāva, so it will be neuter and indeclinable.
Rule. A pada-vidhi — any rule that operates on finished words (padas) — applies only to words that are samartha, "semantically connected". The connectedness itself is called sāmarthya. This is a paribhāṣā: it does not form anything, it tells you how every compound rule that follows is to be read.
Example.
kṛṣṇasya samīpam "near Kṛṣṇa" → upa ("near") and kṛṣṇa are connected in meaning → the compound rule may apply → upakṛṣṇam.
paśya kṛṣṇaṃ, śrito rāmaṃ mitram "Look at Kṛṣṇa; the friend has resorted to Rāma" → kṛṣṇa belongs with paśya, śrita with rāma → kṛṣṇa and śrita are not connected → no compound kṛṣṇaśrita here.
Applies when / blocked by. Bhaṭṭoji's commentators distinguish two kinds of sāmarthya. In a sentence such as rājñaḥ puruṣaḥ "the king's man" the words stay separate and merely expect one another; this is vyapekṣā. In a compound such as rājapuruṣa the words fuse into a single meaning-unit; this is ekārthībhāva. It is the second kind that licenses upakṛṣṇam as one word.
Watch out. Because the members of a compound have become one meaning, an outside word cannot reach inside the compound to qualify one member: in ṛddhasya rājapuruṣaḥ "the prosperous one's king-man", ṛddha does not qualify rājan.
Rule. From here up to the rule kaḍārāḥ karmadhāraye (SK 751), the word samāsa "compound" is an adhikāra, a heading. Every form the intervening rules produce receives the name samāsa.
Example.
upa + kṛṣṇa → formed by a rule under this heading → it is a samāsa → it is treated as one word.
Applies when / blocked by. The heading runs up to SK 751, that is, through the tatpuruṣa rules of the next chapter.
Rule. Bhaṭṭoji splits this rule into two (a yoga-vibhāga, "division of the rule"). First, saha alone: a subanta (a word ending in a case-ending) is compounded together with a semantically connected word. Then supā: a subanta is compounded with another subanta. Because the result is a samāsa, it is a prātipadika, a stem, and takes its own case-endings.
Example.
By saha alone: pari + abhūṣayat → a subanta compounded with a finite verb (tiṅanta) as second member → paryabhūṣayat; likewise anuvyacalat. These occur only in the Veda (chandas).
By supā: upa + kṛṣṇasya → a subanta with a subanta → upakṛṣṇa → a prātipadika → declined: upakṛṣṇam.
Applies when / blocked by. The purpose of the split is to allow the Vedic verb-final compounds, which the ordinary rule "subanta with subanta" would not produce. Under SK 665 you will see that this rule, unlike the ones after it, does not make its compound obligatory.
Rule. Avyayībhāva is an adhikāra. The compounds defined by the following rules receive the name avyayībhāva, "becoming an indeclinable".
Example.
upakṛṣṇam, adhihari, ābālam → each formed by a rule under this heading → each is an avyayībhāva.
Applies when / blocked by. The name is what the operations of Section E key on: neuter gender (SK 659), the am-substitute (SK 657), sa for saha (SK 660), and the samāsānta affixes of Section F all say "in an avyayībhāva".
adhi + harau → adhihari (the parade of senses)This group gives the defining rule of the chapter and its first refinements. The defining rule lists sixteen senses; for each, an indeclinable is joined to the connected noun and the pair becomes one word. harau "in Hari" becomes adhihari because adhi expresses the meaning of the locative case. Four short rules then restrict particular words — yathā, yāvat, prati, pari — and a heading announces that from SK 665 onward compounds are optional.
Rule. Bhaṭṭoji again splits the rule. The single word avyayam is read first as a rule of its own: an indeclinable (avyaya) is compounded with the word semantically connected with it, and that compound is the avyayībhāva. Then the rest of the rule is read: an avyaya is compounded in the senses of case-relation (vibhakti), proximity (samīpa), prosperity (samṛddhi), adversity (vyṛddhi), absence of the thing (arthābhāva), passing-beyond (atyaya), unseasonableness (asamprati), the occurrence of a word (śabda-prādurbhāva), "after" (paścāt), "in accordance with" (yathā), succession (ānupūrvya), simultaneity (yaugapadya), resemblance (sādṛśya), attainment (sampatti), completeness (sākalya) and statement of the limit (anta-vacana).
Example. The running example first, in Bhaṭṭoji's own steps (given under SK 658):
harau "in Hari" → adhi merely signals (is the dyotaka of) the locative meaning → the technical analysis (alaukika vigraha) is hari ṅi adhi → the two are compounded → adhihari.
Here the locative ending ṅi still appears in the analysis although adhi already expresses the locus; Bhaṭṭoji says it appears "by the force of the rule that states it".
Then one example per sense, as Bhaṭṭoji gives them under SK 658–660:
| Sense | Analysis (vigraha) | Compound |
|---|---|---|
| vibhakti (case-relation) | harau "in Hari" | adhihari |
| samīpa (proximity) | kṛṣṇasya samīpam | upakṛṣṇam |
| samṛddhi (prosperity) | madrāṇāṃ samṛddhiḥ | sumadram |
| vyṛddhi (adversity, "departed prosperity") | yavanānāṃ vyṛddhiḥ | duryavanam |
| arthābhāva (absence) | makṣikāṇām abhāvaḥ "absence of flies" | nirmakṣikam |
| atyaya (passing-beyond, "destruction") | himasyātyayaḥ "the cold is over" | atihimam |
| asamprati (not now appropriate) | nidrā samprati na yujyate | atinidram |
| śabda-prādurbhāva (a word is uttered) | hari-śabdasya prakāśaḥ | hari |
| paścāt (after) | viṣṇoḥ paścāt | anuviṣṇu |
| yathā (fitness) | rūpasya yogyam "befitting the form" | anurūpam |
| yathā (distribution, vīpsā) | artham arthaṃ prati "to each object" | pratyartham |
| yathā (not exceeding) | śaktim anatikramya | yathāśakti |
| ānupūrvya (succession) | jyeṣṭhasya ānupūrvyeṇa "in order from the eldest" | anujyeṣṭham |
| yaugapadya (simultaneity) | cakreṇa yugapat "at the same time as the wheel" | sacakram |
| sādṛśya (resemblance) | hareḥ sādṛśyam; sadṛśaḥ sakhyā | sahari; sasakhi |
| sampatti (attainment) | kṣatrāṇāṃ sampattiḥ "the fitness of kṣatras" | sakṣatram |
| sākalya (completeness) | tṛṇam apy aparityajya "not leaving even a blade of grass" | satṛṇam (atti) |
| anta-vacana (up to the limit) | agni-grantha-paryantam (adhīte) | sāgni |
Applies when / blocked by.
apadiśam "between two directions" can be made even where none of the sixteen senses is present. There apa simply means "the middle" and is joined to diśā.Watch out. Resemblance appears twice: among the four senses of yathā, and again as sādṛśya on its own. Bhaṭṭoji's commentators explain the repetition: without it the compound would apply only when the indeclinable's meaning is primary. So sādṛśya is listed again so that the compound is made even when the resemblance is subordinate (guṇabhūta) in the sentence.
Rule. Read as yathā a-sādṛśye: the word yathā is compounded only when it does not express resemblance.
Example.
śaktim anatikramya "not exceeding one's capacity" → yathā in the sense of not-exceeding, no resemblance → yathāśakti.
yathā hariḥ tathā haraḥ "as Hari is, so is Hara" → yathā marks Hari as the standard of comparison (upamāna) → no compound.
Applies when / blocked by. Without this rule the compound would be reached either through sādṛśya in the list of SK 652 or through yathā in its own literal sense; both routes are shut when yathā expresses resemblance.
Rule. The indeclinable yāvat is compounded in the sense of delimitation (avadhāraṇa), "exactly as many as".
Example.
yāvantaḥ ślokāḥ tāvanto 'cyuta-praṇāmāḥ "as many prostrations to Acyuta as there are verses" → yāvat + śloka → yāvacchlokam.
Rule. A subanta is compounded with prati when prati means a small portion (mātrā, glossed leśa "a bit").
Example.
śākasya leśaḥ "a bit of vegetable" → śāka + prati → śākaprati.
vṛkṣaṃ vṛkṣaṃ prati vidyotate vidyut "the lightning flashes toward each tree" → prati means "toward", not a portion → no compound.
Watch out. Here the noun stands first and prati second, as the form śākaprati shows. The reason: the rule states sup in the nominative, so by SK 653 the noun is the upasarjana and goes first (SK 654); prati is stated in the instrumental (pratinā), so it is not. Section D explains this in full.
Rule. The words akṣa "die", śalākā "rod" and a numeral are compounded with pari. Bhaṭṭoji restricts this to one sense: defeat in gambling.
Example.
akṣeṇa viparītaṃ vṛttam "it turned out contrary by the die" → akṣa + pari → akṣapari.
Likewise śalākāpari, ekapari.
Rule. Vibhāṣā "optionally" is an adhikāra: the compounds prescribed from here on are optional, so the uncompounded phrase is equally correct.
Example.
ā mukteḥ "up to liberation" (SK 667, under this heading) → āmukti or the phrase ā mukteḥ — both correct.
kṛṣṇasya samīpam (SK 652, before this heading) → upakṛṣṇam only — the compound is obligatory (nitya).
Applies when / blocked by. By the very force of this heading, the compounds of the earlier rules (SK 652–664) are obligatory: if they were optional too, the heading would have nothing to do. One exception: the sup-supā compound of SK 649 is not obligatory. The separate prescription of compounds such as avyayam … (SK 652) is the indicator (jñāpaka): if every subanta-with-subanta pairing compounded obligatorily, those separate rules would be idle.
apa + viṣṇoḥ → apaviṣṇu, ā + bālebhyaḥ → ābālamThe rules of this group each pair a named indeclinable with a named case or a named kind of noun. Four particles take an ablative; ā takes an ablative in two senses of limit; abhi, prati and anu take a word that serves as a landmark; pāra and madhya take a genitive; a numeral takes a lineage-word or a river-name. apa viṣṇoḥ "apart from Viṣṇu" becomes apaviṣṇu; ā bālebhyaḥ "down to the children" becomes ābālam. All of these fall under the vibhāṣā heading of SK 665, so they are optional unless a rule says otherwise.
Rule. Apa, pari, bahis and words ending in the root añcu (such as prāñc "east") are compounded with a word in the fifth case (ablative).
Example.
apa viṣṇoḥ "apart from Viṣṇu" → apa + ablative → apaviṣṇu, as in apaviṣṇu saṃsāraḥ "the round of rebirth that excludes Viṣṇu".
pari viṣṇoḥ → pariviṣṇu.
bahir vanāt "outside the forest" → bahirvanam.
prāg vanāt "east of the forest" → prāgvanam.
Rule. The particle āṅ (that is, ā) is optionally compounded with an ablative in two senses: maryādā, a limit that is excluded ("up to, but not including"), and abhividhi, a limit that is included ("extending even to").
Example.
ā mukteḥ "up to liberation" → limit excluded (maryādā) → āmukti, as in āmukti saṃsāraḥ "rebirth lasts until liberation".
ā bālebhyaḥ "down to the children" → limit included (abhividhi) → ābālam, as in ābālaṃ hari-bhaktiḥ "devotion to Hari reaches even the children".
Watch out. The compound looks the same in both senses; only the meaning tells you whether the limit is inside or outside.
Rule. Abhi and prati, when they express facing-toward (ābhimukhya), are compounded with a word that names a token or landmark (lakṣaṇa, glossed cihna).
Example.
agnim abhi "toward the fire" → the fire is the landmark → abhyagni, as in abhyagni śalabhāḥ patanti "moths fly toward the fire".
agniṃ prati → pratyagni.
Rule. Anu is compounded with the word naming the thing near which (yat samayā) something happens; that thing is the landmark.
Example.
vanasya samīpam "near the forest" → anu + vana → anuvanam, as in anuvanam aśanir gataḥ "the thunderbolt struck near the forest".
Rule. And anu is compounded with the word naming the thing whose length (āyāma) it points to.
Example.
gaṅgāyā anu "along the Gaṅgā" → the Gaṅgā's length is the landmark → anugaṅgam, as in anugaṅgaṃ vārāṇasī "Vārāṇasī stretches along the Gaṅgā", that is, its length matches the river's.
Rule. The words of the tiṣṭhadgu class are avyayībhāvas by nipātana: they are simply laid down as ready-made forms, whatever irregularities they contain.
Example.
tiṣṭhantyo gāvo yasmin kāle "the time at which the cows stand" → laid down as → tiṣṭhadgu "milking-time".
Likewise āyatīgavam, and the rest of the class.
Applies when / blocked by. Bhaṭṭoji names three things that are irregular here and are simply accepted: the participle affix śatṛ standing where it would not normally stand, the absence of the masculine treatment (puṃvadbhāva) of a feminine member, and the compound-ending affix (samāsānta).
Rule. The words pāra "far bank" and madhya "middle" are optionally compounded with a genitive; their ending in e (pāre, madhye) is laid down by nipātana.
Example.
gaṅgāyāḥ pārāt "from beyond the Gaṅgā" → pāre + gaṅgā → pāregaṅgam, as in pāregaṅgād ānaya "bring it from beyond the Gaṅgā".
gaṅgāyāḥ madhyāt "from the middle of the Gaṅgā" → madhyegaṅgam, ablative madhyegaṅgāt.
Applies when / blocked by. Three forms are correct. On the option, a genitive tatpuruṣa (the compound of the next chapter) is made instead: gaṅgāpārāt, gaṅgāmadhyāt. And by the "great option" (mahā-vibhāṣā, the heading of SK 665) the plain phrase gaṅgāyāḥ pārāt, gaṅgāyāḥ madhyāt stands too.
Rule. A numeral is optionally compounded with a word for a member of a lineage (vaṃśya). A lineage is of two kinds: by knowledge, teacher to pupil, and by birth.
Example.
dvau munī vaṃśyau "two sages in a line of succession" → dvi + muni → dvimuni.
vyākaraṇasya trimuni "the three sages of grammar" → trimuni; and when the knowledge and its holders are spoken of as one, trimuni vyākaraṇam "the three-sage grammar".
ekaviṃśati bhāradvājam "the twenty-one Bhāradvājas" (lineage by birth).
Rule. And a numeral is compounded with river-names (nadī), in the same way. A vārttika (a supplementary statement on the sūtra) adds: this compound is wanted also in the sense of an aggregate (samāhāra), "the group of".
Example.
sapta gaṅgāḥ "seven Gaṅgās" → sapta + gaṅgā → saptagaṅgam.
dvi + yamunā → dviyamunam.
Rule. And a subanta is compounded with river-names when the compound denotes something other than its members (anyapadārtha, the bahuvrīhi sense) and the result is a proper name. Here the compound is obligatory.
Example.
unmatta + gaṅgā → the compound names a place, not the river itself → a proper name → unmattagaṅgam, as in unmattagaṅgaṃ nāma deśaḥ "a country called Unmattagaṅga".
lohitagaṅgam.
Applies when / blocked by. Although this rule stands under the vibhāṣā heading, the compound is nitya: a proper name cannot be conveyed by the dissolved phrase, so there is no phrase to choose instead.
adhi + striyām → adhistri; pūrva-nipāta in upakṛṣṇamWhich member of the compound goes first? Pāṇini answers with a name, upasarjana, given to the subordinate member, and a rule that puts the upasarjana first. In every avyayībhāva the indeclinable is the upasarjana, so it heads the compound: upakṛṣṇam, adhihari, ābālam. A second rule extends the name to any member with a fixed case in the analysis, but without moving it; a third shortens an upasarjana that ends in a feminine affix, so that adhi + strī gives adhistri.
Rule. In a rule that prescribes a compound (a samāsa-śāstra), whatever is stated in the nominative is named upasarjana, the subordinate member.
Example.
SK 652 says avyayam — the indeclinable, in the nominative → the indeclinable is the upasarjana → in upakṛṣṇam, upa is the upasarjana; in apadiśam, apa.
Applies when / blocked by. The name is read off the prescribing rule, not off the finished compound: inside the compound the case-endings have already been dropped (SK 650), so there would be nothing "in the nominative" to point to.
Rule. In a compound the upasarjana is placed first. Placing a member first is called pūrva-nipāta.
Example.
kṛṣṇasya samīpam → upa is the upasarjana (SK 653) → upa goes first → upakṛṣṇam.
diśor madhyam → apa first → apadiśam.
Rule. A word that keeps one fixed case-ending in the analysis (vigraha) is also named upasarjana — but not for the purpose of being placed first.
Example.
diśor madhyam, diśor madhyena … "the middle of the two directions, by the middle …" → diśā stays in the genitive whatever case the whole takes → diśā is an upasarjana by this rule → it is not moved to the front: apadiśam.
Applies when / blocked by. The name is extended so that the operations keyed to "upasarjana" — such as the shortening of SK 656 — can reach such a member. Its position is left to SK 654, which fronts only the member named by SK 653.
Rule. When an upasarjana is the word go or ends in a feminine affix (strī-pratyaya), the final vowel of the stem ending in it is shortened (hrasva). The words hrasva and prātipadikasya carry over from SK 318. And by SK 451 the avyayībhāva has the status of an avyaya.
Example.
striyām "in a woman" → adhi + strī → strī keeps a fixed locative in the analysis, so it is an upasarjana by SK 655 → strī ends in a feminine affix → final ī shortened → adhistri.
diśor madhyam → apa + diśā → diśā is an upasarjana (SK 655) and ends in the feminine affix ṭāp → ā shortened → apadiśa → with its ending (SK 657) → apadiśam.
Applies when / blocked by. Only the technically defined upasarjana counts, not anything merely subordinate in sense; otherwise, Bhaṭṭoji's commentators note, kumārī would wrongly be shortened in phrases like "one who wants a kumārī". Since SK 659 will make the avyayībhāva neuter and SK 318 shortens a neuter stem anyway, scholars discuss which rule does the work in apadiśam; the outcome is the same.
adhi + harau → adhihari; upakṛṣṇam / apadiśamThe rules so far say which words compound and in what order. This group turns the pair into a usable word. The case-endings inside the compound are dropped; the compound is made neuter and its final vowel shortened; then, because an avyayībhāva is an avyaya, the ending after it would be dropped too — but for a stem ending in a Pāṇini instead substitutes am, which is why upakṛṣṇam and apadiśam end the way they do while adhihari stays bare. Finally saha becomes sa at the head of the compound.
Rule. A case-ending (sup) that has become a member of a root (dhātu) or of a stem (prātipadika) undergoes luk, elision. A compound is a prātipadika (SK 649), so the case-endings of its members are dropped.
Example.
hari ṅi adhi (the technical analysis of "in Hari") → the compound adhi + hari-ṅi is a prātipadika → its member-ending ṅi is dropped → adhihari.
kṛṣṇa-ṅas + upa → ṅas dropped → upakṛṣṇa.
Applies when / blocked by. A vārttika says: ivena samāso vibhaktyalopaś ca — with iva "like" a compound is formed, but the case-ending is not dropped: jīmūtasyeva "like that of a cloud" keeps its genitive -sya. Bhaṭṭoji also notes bhūtapūrva "one who formerly was": from the wording of the rule bhūtapūrve caraṭ (SK 1999) we learn that bhūta is placed first, though the analysis is pūrvaṃ bhūtaḥ.
Rule. And an avyayībhāva is neuter (napuṃsaka). Being neuter, its final vowel is shortened by hrasvo napuṃsake prātipadikasya (SK 318).
Example.
gopā "cowherd" (from gopāyati "he protects", or gāḥ pāti "he guards cows") → tasmin "in him" → adhi + gopā → neuter → ā shortened → adhigopa → with am (SK 657) → adhigopam.
kṛṣṇasya samīpam → upa + kṛṣṇa → neuter → upakṛṣṇam.
Applies when / blocked by. Not every "near" makes an avyayībhāva. In samayā grāmam "near the village", nikaṣā laṅkām "near Laṅkā", ārād vanāt "far from the forest" there is no compound; a vārttika adds abhitaḥ and paritaḥ. The reason is that SK 595 separately enjoins the accusative and ablative after these words; that provision would be pointless if they always compounded.
Rule. After an avyayībhāva ending in short a, the case-ending is not dropped (as SK 452 would drop it after an avyaya); instead am is substituted for it — except for the fifth case (ablative).
Example.
diśor madhye "between the two directions" → apadiśa (SK 652–656) → a-final → nominative su → replaced by am → apadiśam; accusative likewise apadiśam.
Fifth case: no am and no dropping → Bhaṭṭoji's commentators give apadiśāt.
Applies when / blocked by. The exception "not the fifth" attaches only to the am-substitution, not to the ban on elision: in the ablative the ending is neither dropped nor replaced. Bhaṭṭoji cites the Amarakośa (a lexicon): apadiśa is the neuter indeclinable meaning "between two directions", while vidiś is feminine.
Watch out. Adhihari keeps no ending at all, because its stem ends in i, not a; the endings after it are dropped by SK 452. Only a-final avyayībhāvas take am.
Rule. After an a-final avyayībhāva, the am-substitution for the third case (instrumental) and the seventh (locative) is bahula, "variable": sometimes it applies, sometimes not.
Example.
| Case | with am | without am |
|---|---|---|
| instrumental | apadiśam | apadiśena |
| locative | apadiśam | apadiśe |
Applies when / blocked by. Because the rule says bahula, in forms such as sumadram "prosperity of the Madras" and unmattagaṅgam the locative always takes am.
Rule. And in an avyayībhāva, sa is substituted for saha "with" — but not when the second member denotes time.
Example.
cakreṇa yugapat "at the same time as the wheel" → saha + cakra → saha → sa → sacakram.
sadṛśaḥ sakhyā "like a friend" → sasakhi; kṣatrāṇāṃ sampattiḥ → sakṣatram; tṛṇam apy aparityajya → satṛṇam; agni-grantha-paryantam → sāgni.
Time: saha + pūrvāhṇa "forenoon" → second member denotes time → saha stays → sahapūrvāhṇam.
upa + śarad → upaśaradam; then uparājam, upagiram, upasamidhamSome avyayībhāvas end in a consonant, in -an, in -ī or in -i. For these Pāṇini adds a closing affix, ṬaC, whose audible part is a (the ṭ and c are markers). The affix is a samāsānta, "compound-ending": it counts as part of the compound, so the whole stays an avyayībhāva and, now ending in a, takes am by SK 657. upa + śarad "near autumn" thus becomes upaśaradam, and upa + rājan "near the king" becomes uparājam. For several classes the affix is optional, giving pairs such as upasamidham / upasamit.
Rule. Samāsāntāḥ "compound-enders" is an adhikāra: the affixes taught from here on are added at the end of a compound, and belong to it.
Example.
upa + śarad → an avyayībhāva → a samāsānta affix (SK 677) is added at its end → upaśarad-a → still an avyayībhāva → upaśaradam.
Applies when / blocked by. Bhaṭṭoji's commentators stress that the affix is a part of the compound. If it were not, the word ending in it would not be an avyayībhāva, and the am of SK 657 could not apply.
Rule. In an avyayībhāva whose last member belongs to the śarad class (śaradādi), the samāsānta affix ṬaC is added.
Example.
śaradaḥ samīpam "near autumn" → upa + śarad → śarad is in the class → ṬaC → upaśarada → am (SK 657) → upaśaradam.
prati + vipāś → prativipāśam.
The class as Bhaṭṭoji lists it:
| śarad | vipāś | anas | manas | upānah | div |
|---|---|---|---|---|---|
| himavat | anaḍuh | diś | dṛś | viś | cetas |
| catur | tyad | tad | yad | kiyat |
Two class-rules (gaṇa-sūtras) are attached. Jarāyā jaras ca: jarā "old age" is in the class and becomes jaras → upajarasam. Pratiparasamanubhyo 'kṣṇaḥ: akṣi "eye" is in the class after prati, para, sam and anu → the final i is dropped before the affix by yasyeti ca (SK 311) → pratyakṣam, samakṣam, anvakṣam.
Applies when / blocked by. akṣṇaḥ param "beyond the eye" is an avyayībhāva because the samāsānta affix is prescribed for it; the prescription would have no scope otherwise. In parokṣam the a of para becomes o by nipātana, on the authority of the rule parokṣe liṭ (SK 2171). The adjective parokṣā in parokṣā kriyā "an unwitnessed action" is formed differently, with the possessive affix ac of the arśa-ādi rule (a different ac from the pratyāhāra).
Rule. And after an avyayībhāva ending in the segment an, ṬaC is added.
Example.
rājñaḥ samīpam "near the king" → upa + rājan → ends in an → ṬaC → uparājan-a → (SK 679) → uparājam.
Rule. When a stem that is bha ends in n, its ṭi — the last vowel with what follows it — is elided before a taddhita affix (a secondary affix added to a stem). ṬaC is a taddhita, and the stem before it is bha; so the an of rājan is dropped.
Example.
upa + rājan → ṬaC (SK 678) → member-ending dropped (SK 650) → ṭi of rājan, that is an, elided → uparāja → am (SK 657) → uparājam.
ātmani "in the self" → adhi + ātman → same steps → adhyātmam.
Applies when / blocked by. Bhaṭṭoji's commentators explain why this rule is needed here: only the whole word ending in ṬaC is the avyayībhāva, so the general elision of a ṭi that applies to avyayas does not reach rājan by itself, and the an must be removed by this taddhita rule.
Rule. After an avyayībhāva whose last member is a neuter noun ending in an, ṬaC is optional (anyatarasyām).
Example.
"near the hide" → upa + carman (neuter) → with ṬaC → upacarmam; without → upacarma.
Rule. After an avyayībhāva ending in nadī "river", paurṇamāsī "full-moon day" or āgrahāyaṇī (the full-moon day of Mārgaśīrṣa), ṬaC is optional.
Example.
| with ṬaC | without |
|---|---|
| upanadam | upanadi |
| upapaurṇamāsam | upapaurṇamāsi |
| upāgrahāyaṇam | upāgrahāyaṇi |
Applies when / blocked by. In the forms without the affix the final ī is short, by the neuter shortening of SK 659.
Rule. After an avyayībhāva ending in a jhay consonant — the pratyāhāra of the non-nasal stops, jh to the marker y — ṬaC is optional.
Example.
"near the kindling" → upa + samidh → ends in dh, a jhay → with ṬaC → upasamidham; without → upasamit.
Rule. And after an avyayībhāva ending in giri "mountain", ṬaC is optional; the rule names the teacher Senaka, and Bhaṭṭoji says the name is mentioned in his honour.
Example.
"near the mountain" → upa + giri → with ṬaC → upagiram; without → upagiri.
| SK | Sūtra | What it does | Example |
|---|---|---|---|
| 647 | samarthaḥ padavidhiḥ | A rule on words applies only to semantically connected words. | upakṛṣṇam; no compound in paśya kṛṣṇaṃ śrito rāmam |
| 648 | prāk kaḍārāt samāsaḥ | Heading: everything up to SK 751 is a samāsa. | upakṛṣṇa is a samāsa |
| 649 | saha supā | A subanta compounds with a connected word (Vedic verb-compounds) and with a subanta; the result is a prātipadika. | paryabhūṣayat; upakṛṣṇam |
| 651 | avyayībhāvaḥ | Heading: the following compounds are avyayībhāva. | adhihari |
| 652 | avyayaṃ vibhakti… | An avyaya compounds with its connected word, in sixteen senses. | adhihari, upakṛṣṇam, sumadram … sāgni |
| 661 | yathāsādṛśye | yathā compounds only when not expressing resemblance. | yathāśakti; not yathā hariḥ tathā haraḥ |
| 662 | yāvad avadhāraṇe | yāvat compounds in the sense "exactly as many as". | yāvacchlokam |
| 663 | suppratinā mātrārthe | A subanta compounds with prati meaning "a bit". | śākaprati |
| 664 | akṣaśalākāsaṃkhyāḥ pariṇā | akṣa, śalākā, a numeral + pari, in gambling defeat. | akṣapari, ekapari |
| 665 | vibhāṣā | Heading: from here compounds are optional; earlier ones are obligatory (except SK 649). | āmukti / ā mukteḥ |
| 666 | apaparibahirañcavaḥ pañcamyā | apa, pari, bahis, -añc + ablative. | apaviṣṇu, bahirvanam |
| 667 | āṅ maryādābhividhyoḥ | ā + ablative, limit excluded or included. | āmukti, ābālam |
| 668 | lakṣaṇenābhipratī ābhimukhye | abhi, prati "toward" + landmark. | abhyagni, pratyagni |
| 669 | anur yatsamayā | anu + the thing near which. | anuvanam |
| 670 | yasya cāyāmaḥ | anu + the thing whose length is meant. | anugaṅgam |
| 671 | tiṣṭhadguprabhṛtīni ca | The tiṣṭhadgu class, laid down ready-made. | tiṣṭhadgu, āyatīgavam |
| 672 | pāre madhye ṣaṣṭhyā vā | pāre, madhye + genitive, optionally. | pāregaṅgam / gaṅgāpārāt |
| 673 | saṃkhyā vaṃśyena | A numeral + lineage-word, optionally. | dvimuni, trimuni |
| 674 | nadībhiś ca | A numeral + river-name; also as an aggregate. | saptagaṅgam, dviyamunam |
| 675 | anyapadārthe ca saṃjñāyām | Subanta + river-name as a proper name; obligatory. | unmattagaṅgam |
| 653 | prathamānirdiṣṭaṃ samāsa upasarjanam | What a compound rule states in the nominative is upasarjana. | upa in upakṛṣṇam |
| 654 | upasarjanaṃ pūrvam | The upasarjana goes first. | upa-kṛṣṇam, apa-diśam |
| 655 | ekavibhakti cāpūrvanipāte | A member with a fixed case is also upasarjana, but not fronted. | diśā in apadiśam |
| 656 | gostriyor upasarjanasya | An upasarjana go or feminine-affix word is shortened. | adhistri, apadiśa |
| 650 | supo dhātuprātipadikayoḥ | A case-ending inside a stem is dropped. | hari ṅi adhi → adhihari |
| 659 | avyayībhāvaś ca | The avyayībhāva is neuter; final shortened (SK 318). | adhigopam, upakṛṣṇam |
| 657 | nāvyayībhāvād ato 'm tv apañcamyāḥ | After an a-final avyayībhāva the ending becomes am, except the ablative. | apadiśam; abl. apadiśāt |
| 658 | tṛtīyāsaptamyor bahulam | Instrumental and locative take am variably. | apadiśam / apadiśena; apadiśam / apadiśe |
| 660 | avyayībhāve cākāle | saha → sa, except before a time-word. | sacakram; sahapūrvāhṇam |
| 676 | samāsāntāḥ | Heading: the following affixes end a compound. | upaśarad-a |
| 677 | avyayībhāve śaratprabhṛtibhyaḥ | ṬaC after the śarad class. | upaśaradam, pratyakṣam |
| 678 | anaś ca | ṬaC after an an-final avyayībhāva. | uparājam |
| 679 | nas taddhite | The ṭi of an n-final bha stem is dropped before a taddhita. | uparājam, adhyātmam |
| 680 | napuṃsakād anyatarasyām | ṬaC optional after a neuter an-stem. | upacarmam / upacarma |
| 681 | nadīpaurṇamāsyāgrahāyaṇībhyaḥ | ṬaC optional after nadī, paurṇamāsī, āgrahāyaṇī. | upanadam / upanadi |
| 682 | jhayaḥ | ṬaC optional after a jhay stop. | upasamidham / upasamit |
| 683 | gireś ca senakasya | ṬaC optional after giri. | upagiram / upagiri |