After this chapter you will be able to form and read the bahuvrīhi, the compound whose members together describe a third thing: pītam ambaraṃ yasya → pītāmbaro hariḥ, "Hari, whose garment is yellow". You will know how the grammar defines this compound (SK 829–830), when a feminine first member must be written in its masculine form (SK 831–842), which special bahuvrīhis are made from numerals, direction-words, reciprocal fights and the word saha (SK 843–850), which affix or substitute closes the end of the compound (SK 851–897), and which member goes first (SK 898–900). Every rule is shown on a concrete word.
pītāmbaro hariḥChapter 18 taught compounds in which one member stands in the accusative, instrumental and so on. Left over is the compounding of words that stand in the first case. This group gives that remainder its name, bahuvrīhi, and says what it must mean: several nominative words that together denote some other thing. pītam ambaram "a yellow garment" does not name a garment in the compound; pītāmbaraḥ names Hari, whose garment is yellow.
Rule. This is an adhikāra, a heading whose word is read into the rules that follow it. The "remainder" (śeṣa) — that compounding which the rules from SK 683 (dvitīyā śritā…) onward have not specifically taught — is named bahuvrīhi. The remainder is the compounding of a word ending in the first case (prathamānta).
Example.
pītam ambaram → both words end in the first case → no rule of chapter 18 covers them → their compound is a bahuvrīhi.
Applies when / blocked by. This rule produces no form of its own; it only gives the name. The name governs every rule down to SK 900.
Rule. Several (aneka) words ending in the first case, when they denote the referent of another word (anyapadārtha, "the thing meant by an outside word"), optionally combine; the result is a bahuvrīhi. Two things follow: the compound expresses a non-first-case relation, and its members share one referent (samānādhikaraṇa, "having the same thing as their basis").
Example.
pītam ambaram → the two words agree with each other and mean a garment → they are used to mean Hari, the owner of that garment → compounded → pītāmbara- → declined in Hari's case → pītāmbaro hariḥ (genitive relation: "whose garment is yellow").
The other oblique relations, one example each:
prāptam udakaṃ yam → prāptodako grāmaḥ, "the village which the water has reached" (accusative);
ūḍho ratho yena → ūḍharatho 'naḍvān, "the ox by which the cart was drawn" (instrumental);
upahṛtaḥ paśur yasmai → upahṛtapaśū rudraḥ, "Rudra to whom the animal was offered" (dative);
uddhṛta odano yasyāḥ → uddhṛtaudanā sthālī, "the pot from which the rice was taken" (ablative);
vīrāḥ puruṣā yasmin → vīrapuruṣako grāmaḥ, "the village in which the men are heroes" (locative; the closing ka is the affix kap of Section H).
Applies when / blocked by. Not in a first-case relation: vṛṣṭe deve gataḥ, "he went when the god had rained", makes no bahuvrīhi. Not of words with different referents: pañcabhir bhuktam asya, "of whom [the food] was eaten by five", makes no bahuvrīhi.
Bhaṭṭoji adds six vārttikas that admit bahuvrīhis with elision of the later member (uttarapada-lopa) or with an unusual first member:
prapatitaparṇaḥ → praparṇaḥ, "whose leaves have fallen";avidyamānaputraḥ → aputraḥ, "having no son";uccairmukhaḥ, "with upturned face";kaṇṭhe-sthaḥ kālo yasya → kaṇṭhekālaḥ, "whose [dark] time stands in the throat"; uṣṭramukham iva mukhaṃ yasya → uṣṭramukhaḥ, "camel-faced";keśānāṃ saṅghātaś cūḍā yasya → keśacūḍaḥ; suvarṇasya vikāro 'laṅkāro yasya → suvarṇālaṅkāraḥ;asti (an indeclinable that looks like a verb form) as first member: astikṣīrā gauḥ, "the cow that has milk".Watch out. In the sentence-analysis the water is the thing described and the village describes it; in the compound the village, the outside referent, becomes the thing described. Bhaṭṭoji's commentators note that this reversal holds in all six examples.
citrā gāvo yasya → citraguḥ"He whose cows are dappled" starts from citrā gāvaḥ, both feminine. In the compound the feminine citrā is written like its masculine citra: citraguḥ. This treating-as-masculine is puṃvadbhāva (puṃvat "like the masculine", bhāva "becoming"). SK 831 states it, with conditions and two exceptions; SK 832–835 finish the ordinal ("fifth") exception, which pulls in two closing affixes, ap and kap, and a shortening rule; SK 836–837 extend puṃvadbhāva to some affixes; SK 838–842 forbid it in five cases.
Rule. A feminine word takes the form of its masculine (puṃvat) when a feminine later member that agrees with it follows. Two conditions on the feminine word: it must be bhāṣitapuṃska — it has a masculine counterpart used on the same ground (the same reason for calling the thing so); and it must not end in the affix ūṅ. One condition on the later member: it must be feminine and co-referential with the first. Two exceptions: no puṃvadbhāva before a feminine ordinal (pūraṇī, "fifth", "tenth" …) or before a word of the priyādi list (given under SK 835).
Example.
citrā gāvo yasya (ordinary analysis) → citrā-as go-as (technical analysis, with case-endings) → citrā is feminine, has masculine citra on the same ground, is not ūṅ-final, and go is feminine and co-referential → citrā becomes citra → go shortens to gu at the end of the compound (SK 656) → citraguḥ.
rūpavatī bhāryā yasya → rūpavadbhāryaḥ, "whose wife is beautiful".
Applies when / blocked by. The five counter-examples Bhaṭṭoji gives: grāmaṇidṛṣṭiḥ (the first member is not feminine); gaṅgābhāryaḥ (gaṅgā has no masculine counterpart); vāmorūbhāryaḥ (vāmorū ends in ūṅ); kalyāṇīmātā, "Kalyāṇī's mother" (the members do not agree); kalyāṇīpradhānaḥ (pradhāna is neuter, not a feminine later member). The ordinal exception is worked out in SK 832–835.
Watch out. A bahuvrīhi may have three members, because SK 830 says "several". In citrā jaratī gaur yasya, "whose cow is dappled and old", only the penultimate member becomes masculine: citrājaradguḥ. The first member is separated from the later member by the middle one; scholars discuss whether the middle member counts as a "prior member", but Bhaṭṭoji holds that the rule does not require one, so the penultimate is puṃvat. If the first two members form a karmadhāraya, both are puṃvat: jaraccitraguḥ; if the last two do: citrajaradgavīkaḥ.
Rule. The closing affix (samāsānta) ap is added after a bahuvrīhi whose last member is a feminine ordinal (pūraṇī) or the word pramāṇī, "measure, authority". A samāsānta is an affix added at the end of a whole compound; ap is the sound a with the marker p.
Example.
kalyāṇī pañcamī yāsāṃ rātrīṇām, "the nights whose fifth is auspicious" → pañcamī is a feminine ordinal, so kalyāṇī stays feminine (SK 831) → ap added after pañcamī → kalyāṇīpañcamā rātrayaḥ.
strī pramāṇī yasya → strīpramāṇaḥ, "he whose authority is a woman".
Applies when / blocked by. A vārttika: the ban on puṃvadbhāva and the affix ap hold only when the ordinal is the principal member. In the example the nights are themselves what the compound denotes, so the fifth night is principal. Where it is not principal, SK 833 and 835 take over.
Rule. The samāsānta kap (the sound ka with marker p) is added after a bahuvrīhi whose later member is a nadī-word (a feminine stem in ī or ū) or ends in ṛ. Puṃvadbhāva of the first member still applies.
Example.
kalyāṇī pañcamī yasya pakṣasya, "the fortnight whose fifth [night] is auspicious" → the later member pañcamī is a nadī-word → kap added → the ordinal is not principal here (see SK 835), so kalyāṇī becomes kalyāṇa → kalyāṇapañcamīkaḥ pakṣaḥ.
bahavaḥ kartāro yasya → bahukartṛkaḥ, "having many agents" (later member ends in ṛ).
Applies when / blocked by. The commentators explain "puṃvadbhāva" here: nothing forbids it, because the compound does not denote the ordinal night itself. The long ī of pañcamī survives before kap only because of SK 835.
Rule. Before the affix ka, an aṇ vowel (a, i, u, long or short) is replaced by its short form (hrasva). The word hrasva is carried forward by anuvṛtti from the preceding rule of the Aṣṭādhyāyī.
Example.
pañcamī + ka → the final ī is an aṇ → it would become i → this is what would be obtained ("iti prāpte"), and the next rule stops it.
Applies when / blocked by. SK 835 forbids the shortening before kap; SK 892 makes it optional for an āp-final stem.
Rule. Before kap the aṇ vowel is not shortened.
Example.
kalyāṇapañcamīkaḥ pakṣaḥ → kap follows pañcamī → the ī stays long.
bahukartṛkaḥ → kap after an ṛ-final member; no change to the vowel.
Applies when / blocked by. Why is the night not principal in kalyāṇapañcamīkaḥ pakṣaḥ? Because the fortnight is the outside referent, and in it the several nights are merged and hidden as parts; so the ordinal is non-principal, SK 832 does not apply, and puṃvadbhāva is free to act.
Here Bhaṭṭoji also finishes the priyādi exception of SK 831. kalyāṇī priyā yasya → kalyāṇīpriyaḥ, "for whom an auspicious woman is dear": priya is a priyādi word, so kalyāṇī stays feminine. The priyādi list: priyā, manojñā, kalyāṇī, subhagā, durbhagā, bhakti, sacivā, svasā, kāntā, kṣāntā, samā, capalā, duhitā, vāmā, abalā, tanayā.
Watch out. bhakti is in the list, yet we find dṛḍhabhakti, "whose devotion is firm". Bhaṭṭoji explains: in a generic sense the neuter is used, so dṛḍha was never feminine. When femininity is meant, the form is dṛḍhābhakti, with the feminine kept.
Rule. A feminine stem is treated as masculine also before the taddhita affixes from tasil up to and including kṛtvasuc. Bhaṭṭoji says the affixes must be listed one by one (parigaṇana), so that the rule neither misses cases nor over-reaches. The vārttikas list them in pairs: tral and tasil; tarap and tamap; caraṭ and jātīyar; kalpap and deśīyar; rūpap and pāśap; thāl; til and thyan.
Example.
bahvīṣu "among many [women]" → bahvī before tral → treated as bahu → bahutra; likewise bahutaḥ (tasil).
darśanīyā + tarap → darśanīyatarā, "more beautiful [woman]"; darśanīyatamā.
paṭvī + caraṭ → paṭucarī, "formerly clever"; paṭujātīyā; darśanīyakalpā, darśanīyadeśīyā, darśanīyarūpā, darśanīyapāśā; bahuthā (thāl); praśastā vṛkī → vṛkatiḥ (til); ajābhyo hitā → ajathyā (thyan).
Applies when / blocked by. Before tarap and tamap, the shortening taught later at SK 985 is a later rule and so wins over puṃvadbhāva: paṭvitarā, paṭvitamā, not paṭutarā.
Bhaṭṭoji adds further vārttikas:
bahvībhyo dehi → bahuśaḥ, alpaśaḥ;śuklāyā bhāvaḥ → śuklatvam, śuklatā; but kartrītvam, since kartrī is not a quality-word;hastinīnāṃ samūhaḥ → hāstikam; not before the ḍhak of SK 1123 (rauhiṇeyaḥ), though before the ḍhak of SK 1236 it is puṃvat (āgneyaḥ; scholars discuss this);bhavatyāś chātrāḥ → bhāvatkāḥ, bhavadīyāḥ. Bhaṭṭoji holds this vārttika and SK 1000 unnecessary, since the Bhāṣya already says a pronoun is puṃvat in any derivative: sarvamayaḥ, sarvakāmyati, sarvikā bhāryā yasya → sarvakabhāryaḥ, sarvapriyaḥ. This holds for the pronoun as prior member only; hence sarvikā (with akac) and sarvāḥ keep the feminine;kukkuṭāṇḍam, mṛgyāḥ padam → mṛgapadam, mṛgakṣīram, kākaśāvaḥ.Watch out. The word sapatnī is formed three ways: as "female enemy" (from sapatna "enemy" with ṅīn, a feminine affix ī with the marker n), as "she whose husband is shared" (always feminine), and as "she whose master is shared" (with a masculine counterpart). The first two give sāpatnaḥ, "a co-wife's child"; only the third gives sāpatyaḥ.
Rule. A feminine stem is treated as masculine also before the verb-making affix kyaṅ ("to behave like") and before the word mānin ("thinking [oneself/another] to be").
Example.
enīvācarati, "she acts like a piebald doe" → enī before kyaṅ → treated as eta → etāyate; likewise śyenīvācarati → śyetāyate.
"She thinks some other woman beautiful" → darśanīyamāninī.
"Caitra thinks himself a beautiful woman" → darśanīyamānī caitraḥ.
Rule. No puṃvadbhāva for a feminine stem whose second-last sound (upadhā) is k.
Example.
pācikā bhāryā yasya → pācikā has k before its final ā → stays feminine → pācikābhāryaḥ, "whose wife is a cook". Likewise rasikābhāryaḥ, madrikāyate, madrikāmāninī.
Applies when / blocked by. A vārttika: the k must belong to a taddhita affix or to the affix vu (ṇvul). Where it does not, puṃvadbhāva applies: pākā bhāryā yasya → pākabhāryaḥ.
Rule. No puṃvadbhāva for a feminine that is a proper name (saṃjñā) or an ordinal (pūraṇī).
Example.
dattā bhāryā yasya → dattābhāryaḥ, "whose wife is Dattā"; dattāmāninī.
pañcamī bhāryā yasya → pañcamībhāryaḥ; pañcamīpāśā.
Watch out. Dattā does have a masculine counterpart (Datta, "given", used of both sexes), so SK 831 would have applied; this rule is what stops it.
Rule. No puṃvadbhāva for a feminine ending in a taddhita that causes vṛddhi of its stem — unless that taddhita means "dyed with" (rakta) or "a product of" (vikāra).
Example.
straughnī bhāryā yasya → straughnībhāryaḥ (the taddhita in straughnī caused the vṛddhi au); māthurīyate; māthurīmāninī.
But kāṣāyī kanthā yasya → kāṣāyakanthaḥ, "whose quilt is dyed with kaṣāya" (dyed); haimī mudrikā yasya → haimamudrikaḥ, "whose ring is of gold" (product).
Applies when / blocked by. Bhaṭṭoji's three counter-examples: madhyamabhāryaḥ (the taddhita causes no vṛddhi); kāṇḍalāvabhāryaḥ (the vṛddhi-causing affix is a kṛt, not a taddhita); tāvadbhāryaḥ (the lengthening is not one taught under the name vṛddhi). He also holds vaiyākaraṇabhāryaḥ and sauvaśvabhāryaḥ puṃvat; scholars discuss the reasoning.
Rule. No puṃvadbhāva for a feminine whose final ī stands after a body-part word (svāṅga, "one's own limb") — unless the following word is mānin.
Example.
sukeśī bhāryā yasya → sukeśībhāryaḥ, "whose wife has fine hair" (keśa is a body part).
But with mānin: sukeśamāninī, "she who thinks herself fine-haired" (a vārttika supplies "not before mānin").
Applies when / blocked by. paṭubhāryaḥ (paṭu is not a body part, so puṃvadbhāva applies); akeśabhāryaḥ (the feminine does not end in ī).
Rule. No puṃvadbhāva for a form whose feminine affix comes after a class-word (jāti, a word for a kind or caste).
Example.
śūdrā bhāryā yasya → śūdrābhāryaḥ; brāhmaṇī bhāryā yasya → brāhmaṇībhāryaḥ.
Applies when / blocked by. The ban covers only a feminine affix taught by a sūtra (sautra). So hastinīnāṃ samūhaḥ → hāstikam still takes puṃvadbhāva by the bha-stem vārttika of SK 836.
keśeṣu keśeṣu → keśākeśiSK 830 needed nominative members with one referent. Three rules admit bahuvrīhis that do not fit that pattern: an indeclinable or a numeral with a numeral ("near ten"), two direction-names for the direction between them ("south-east"), and two locative-instrumental forms of the same word for a fight ("hair against hair", keśākeśi). Two sound-rules that these forms need are taught beside them.
Rule. An indeclinable (avyaya), the words āsanna "near", adūra "not far", adhika "more", or a numeral (saṃkhyā), compound with a numeral used for the things counted (saṃkhyeya); the result is a bahuvrīhi.
Example.
daśānāṃ samīpe ye santi, "those that are near ten" → upa (indeclinable) + daśan → bahuvrīhi → the closing affix ḍac of SK 851 is added → upadaśāḥ, "nine or eleven".
Rule. The ti part of the bha stem viṃśati "twenty" is elided (lopa, replaced by nothing) when an affix with marker ḍ (ḍit) follows.
Example.
viṃśater āsannāḥ, "near twenty" → āsanna + viṃśati → ḍac (a ḍit) follows → ti dropped → āsannaviṃśāḥ.
Likewise adūratriṃśāḥ, "not far from thirty"; adhikacatvāriṃśāḥ, "more than forty".
dvau vā trayo vā → dvitrāḥ, "two or three"; dvir āvṛttā daśa → dvidaśāḥ, "ten twice, i.e. twenty".
Rule. Names (nāman) of directions compound as before (into a bahuvrīhi) when the direction between them (antarāla) is meant.
Example.
dakṣiṇasyāḥ pūrvasyāś ca diśo 'ntarālam, "the direction between south and east" → dakṣiṇapūrvā, "south-east".
Applies when / blocked by. Only fixed names of directions, because the rule says nāman. Direction-words that are built from another word (yaugika), such as aindrī "Indra's (east)" and kauberī "Kubera's (north)", do not compound this way.
Rule. A locative word naming what one seizes by, and an instrumental word naming what one strikes with, both of the same form (sarūpa), compound in the sense "this fight took place", when reciprocal action (karma-vyatihāra, "exchange of blows") is meant; the result is a bahuvrīhi. The word iti in the sūtra restricts it to this particular situation.
Example.
keśeṣu keśeṣu gṛhītvedaṃ yuddhaṃ pravṛttam, "seizing each other by the hair, this fight took place" → keśa + keśa compounded → the closing affix ic (SK 866) → the first member lengthened by SK 3539 → keśākeśi.
daṇḍair daṇḍaiś ca prahṛtya…, "striking with sticks" → daṇḍādaṇḍi; muṣṭīmuṣṭi, "fist to fist".
Applies when / blocked by. Because ic is read in the tiṣṭhadgu list, these forms count as avyayībhāvas and are indeclinable.
Rule. A bha stem ending in u or ū takes guṇa before a taddhita affix; the o so produced is then replaced by av before a vowel.
Example.
Bhaṭṭoji gives only the finished form bāhūbāhavi, "arm against arm" (a fight-compound of SK 846 closed by the ic of SK 866). The steps are not spelled out by Bhaṭṭoji; reconstructed, they run: bāhu is a bha before the taddhita ic → u → o by guṇa → o → av before the vowel i → -bāhavi.
Watch out. The rule could simply have said "o replaces u". Saying guṇa instead is a hint (jñāpaka) at a paribhāṣā: an operation prescribed by means of a technical name is not obligatory (saṃjñāpūrvako vidhir anityaḥ). That is how a form like svāyambhuvam (without guṇa) is justified. Bhaṭṭoji here also gives the counter-example to "same form" in SK 846: halena mūsalena, "with a plough, with a pestle", two different words, make no such compound.
putreṇa saha → saputraḥ"He came with his son" can be compounded: saputraḥ. The instrumental word putreṇa joins with saha, "together with"; saha usually shrinks to sa; and in a blessing it stays saha, except before three words.
Rule. In the sense of joint association (tulyayoga, "being yoked equally to the same act"), the word saha compounds with a word in the instrumental, as before — the result is a bahuvrīhi.
Example.
putreṇa saha [āgataḥ], "[he came] with his son" → saha + putra → bahuvrīhi → sahaputraḥ (before SK 849 applies).
Rule. The saha that is a member of a bahuvrīhi optionally becomes sa.
Example.
putreṇa saha → sahaputraḥ → saha → sa (optional) → saputraḥ; both saputro and sahaputra āgataḥ are correct.
Applies when / blocked by. The "joint association" of SK 848 is only the usual case, not a strict limit: sakarmakaḥ, "having an object", and salomakaḥ, "with hair", are also formed (with the kap of Section H).
Rule. In a benediction (āśis) the word saha keeps its natural form (prakṛtyā): it does not become sa. A vārttika adds the exception: except before go, vatsa and hala.
Example.
svasti rājñe sahaputrāya sahāmātyāya, "well-being to the king, with his son, with his minister" → a blessing → saha stays.
But sagave, savatsāya, sahalāya, "with the cow / calf / plough" → saha → sa even in a blessing.
dīrghe sakthinī yasya → dīrghasakthaḥA bahuvrīhi is often not finished when its members are joined. Many take a closing affix (samāsānta) that changes the final sound, or replace their last word by a shorter stem. This group gives the affix ḍac for "countable" compounds, ṣac after sakthi "thigh", akṣi "eye" and aṅguli "finger", ṣa and ap for mūrdhan "head" and loman "hair", and the affix ac with the substitute nas for nāsikā "nose"; then a fixed list, an option for hali/sakthi, and the obligatory asic for prajā/medhā. dīrghe sakthinī yasya, "whose two thighs are long", ends not as -sakthi but as dīrghasakthaḥ.
Rule. After a bahuvrīhi that denotes something countable (saṃkhyeya) the samāsānta ḍac is added — but not after bahu "many" or gaṇa "group". ḍac is the sound a with the markers ḍ and c.
Example.
daśānāṃ samīpe ye santi → upa + daśan (SK 843) → ḍac added → upadaśāḥ, "about ten".
Applies when / blocked by. upabahavaḥ, upagaṇāḥ take no ḍac; the difference from a ḍac-form shows only in the accent. A vārttika extends ḍac to a tatpuruṣa ending in a numeral: nirgatāni triṃśataḥ → nistriṃśāni varṣāṇi, "years beyond thirty"; nistriṃśaḥ khaḍgaḥ, "a sword beyond thirty finger-breadths".
Rule. After a bahuvrīhi ending in sakthi "thigh" or akṣi "eye", when these mean a body part (svāṅga), the samāsānta ṣac is added (the sound a with markers ṣ and c). The genitive sakthyakṣṇoḥ in the sūtra stands for an ablative, by a switch of case.
Example.
dīrghe sakthinī yasya, "whose two thighs are long" → dīrgha + sakthi → ṣac added → dīrghasakthaḥ.
jalajākṣī, "[she] whose eyes are like lotuses" — the ṣ marker is what allows the feminine ṅīṣ here.
Applies when / blocked by. Not when the word is not a body part: dīrghasakthi śakaṭam, "a cart with long shafts"; sthūlākṣā veṇuyaṣṭiḥ, "a bamboo staff with thick knots", where SK 644 gives the affix ac instead.
Rule. After a bahuvrīhi ending in aṅguli "finger", ṣac is added when the thing meant is a piece of timber (dāru).
Example.
pañcāṅgulayo yasya tat, "that which has five finger-like parts" → pañcan + aṅguli → ṣac → pañcāṅgulaṃ dāru, a five-pronged wooden tool for spreading grain.
Applies when / blocked by. Only a bahuvrīhi: dve aṅgulī pramāṇam asyāḥ → dvyaṅgulā yaṣṭiḥ, "a staff two fingers thick", is a tatpuruṣa and takes ac by SK 789. Only for timber: pañcāṅgulir hastaḥ, "a five-fingered hand", takes nothing.
Rule. After dvi and tri, the compound-final for mūrdhan "head" is ṣa in a bahuvrīhi.
Example.
dvau mūrdhānau yasya → dvi + mūrdhan → ṣa → dvimūrdhaḥ, "two-headed"; trimūrdhaḥ.
Applies when / blocked by. A vārttika adds ab for netṛ "leader" when a constellation is meant: mṛgo netā yāsāṃ rātrīṇām → mṛganetrā rātrayaḥ, "nights led by Mṛga"; puṣyanetrāḥ.
Rule. After antar "inside" and bahis "outside", the compound-final for loman "hair" is ap in a bahuvrīhi.
Example.
antar lomāni yasya → antar + loman → ap → antarlomaḥ, "whose hair is inward"; bahirlomaḥ.
Rule. After a bahuvrīhi ending in nāsikā "nose", when the compound is a name, the samāsānta ac is added and nāsikā is replaced by nas — but not when sthūla "thick" precedes.
Example.
drur iva nāsikā asya, "whose nose is like a tree" (a name) → dru + nāsikā → nāsikā → nas, ac added → drunasa- → the n still has to become ṇ (SK 857) → druṇasaḥ.
Applies when / blocked by. After sthūla neither change happens: sthūlanāsikaḥ (shown under SK 857). For a non-name after a prefix, see SK 858.
Rule. An n that follows a cause of retroflexion (r or ṣ) located in the prior member becomes ṇ in a name — but not when a g stands between.
Example.
drunasa- → the r of dru is in the prior member, and the compound is a name → n → ṇ → druṇasaḥ. Likewise kharaṇasaḥ.
Applies when / blocked by. ṛcām ayanam → ṛgayanam: the g intervenes, so no ṇ. Bhaṭṭoji notes that the Bhāṣya finds "agaḥ" unnecessary, since the fixed form at SK 1452 already settles ṛgayanam. Why "not after sthūla" in SK 856? sthūlanāsikaḥ keeps nāsikā.
A vārttika: after khura "hoof" and khara "donkey", nas is optional — khuraṇāḥ, kharaṇāḥ; and on the alternative ac is also wanted: khuraṇasaḥ, kharaṇasaḥ.
Rule. When nāsikā stands after a prefix (upasarga), the same two things happen — ac is added and nāsikā becomes nas — and this time the compound need not be a name.
Example.
unnatā nāsikā yasya, "whose nose is raised" → ut + nāsikā → nas, ac → unnasaḥ.
Watch out. Bhaṭṭoji records that the Bhāṣya re-divides the wording of a following rule (upasargād anotparaḥ); the point is taken up by the commentators and is not needed for the forms above.
Rule. After a cause of retroflexion (r, ṣ) located in a prefix, the n of nas becomes ṇ "variously" (bahulam): sometimes yes, sometimes no.
Example.
pra + nasa- → the r of pra is in the prefix → n → ṇ → praṇasaḥ.
Applies when / blocked by. Two vārttikas give other substitutes after vi: gra — vigatā nāsikā asya → vigraḥ, "noseless"; and khya — vikhyaḥ. The poet Bhaṭṭi writes vinasā hatabāndhavā; Bhaṭṭoji explains it as "marked by a lost nose", the "variously" of this rule allowing the n to stay.
Rule. Eight words are laid down ready-made (nipātana, an irregular form fixed by rule) as bahuvrīhis ending in the affix ac.
Example.
śobhanaṃ prātar asya → suprātaḥ, "whose morning is good"; śobhanaṃ śvo 'sya → suśvaḥ; śobhanaṃ divā 'sya → sudivaḥ; śārer iva kukṣir asya → śārikukṣaḥ, "with a belly like a śāri bird's"; catasro 'śrayo 'sya → caturaśraḥ, "four-cornered"; eṇyā iva pādāv asya → eṇīpadaḥ, "doe-footed"; ajapadaḥ, "goat-footed"; proṣṭhasyeva pādāv asya → proṣṭhapadaḥ, "ox-footed" (proṣṭha means an ox).
Rule. After the negative nañ, dus "bad" and su "good", a bahuvrīhi ending in hali "plough" or sakthi "thigh" optionally takes the affix ac.
Example.
a + hali → ac added → ahalaḥ; or without it → ahaliḥ.
asakthaḥ / asakthiḥ; likewise after dus and su.
Watch out. Some read śaktyoḥ in the sūtra instead of sakthyoḥ, giving aśaktaḥ / aśaktiḥ.
Rule. After nañ, dus and su (carried forward from SK 861), a bahuvrīhi ending in prajā "offspring" or medhā "intelligence" obligatorily (nityam) takes the samāsānta asic (as with markers i, c).
Example.
avidyamānā prajā yasya → a + prajā → asic added → aprajāḥ, "childless"; duṣprajāḥ, suprajāḥ.
amedhāḥ, durmedhāḥ, sumedhāḥ, "of poor / good intelligence".
Watch out. The affix is asic, not a bare sic; Bhaṭṭoji's commentators show that only asic yields the stem aprajas- that the oblique cases require.
keśeṣu keśeṣu gṛhītvā → keśākeśiMore compound-ends: anic after dharma, the ready-made jambhā and dakṣiṇermā, the ic of the fight-compounds (keśākeśi) and of the dvidaṇḍi list, and three substitutes that replace the last part of the final word — jñu for jānu "knee", anaṅ for the s of dhanus "bow", niṅ for the end of jāyā "wife" — with the sound-rule that finishes yuvajāniḥ.
Rule. After a bahuvrīhi ending in dharma, the samāsānta anic (an with markers i, c) is added — when dharma follows a single (kevala) prior member.
Example.
kalyāṇo dharmo yasya → kalyāṇa + dharma → anic → kalyāṇadharmā, "whose dharma is auspicious".
Applies when / blocked by. Not in a three-member bahuvrīhi paramaḥ svo dharmo yasya: there sva is a middle member, not the single prior member. But if the first two members form a karmadhāraya, the prior member is single and anic applies: sandigdhasādhyadharmā; so read, paramasvadharmā is also correct, like nivṛttidharmā and anucchittidharmā.
Rule. After su, harita, tṛṇa and soma, a bahuvrīhi ending in jambha is laid down ready-made as jambhā, its samāsānta (anic) already applied. jambha means "food" and "tooth".
Example.
śobhano jambho 'sya → sujambhā, "whose teeth are fine"; haritajambhā; tṛṇaṃ bhakṣyaṃ yasya or tṛṇam iva dantā yasya → tṛṇajambhā; somajambhā.
Applies when / blocked by. After other words the ordinary form stands: patitajambhaḥ, "whose teeth have fallen out".
Rule. The form dakṣiṇermā is laid down ready-made when the compound is connected with a hunter (lubdha).
Example.
dakṣiṇe īrmaṃ (vraṇaṃ) yasya → dakṣiṇermā mṛgaḥ, "a deer with a wound on its right side" — that is, wounded by a hunter.
Rule. After a bahuvrīhi denoting reciprocal action (karma-vyatihāra, SK 846), the samāsānta ic (the sound i with marker c) is added.
Example.
keśeṣu keśeṣu gṛhītvā… → keśa + keśa (SK 846) → ic → with lengthening of the first member → keśākeśi, "a hair-pulling fight".
musalāmusali, "a fight with pestles".
Rule. ic is added also to form dvidaṇḍi and the other words of its list. The sūtra's dative means "for the sake of these words".
Example.
dvau daṇḍau yasmin praharaṇe, "the weapon in which there are two staffs" → dvi + daṇḍa → ic → dvidaṇḍi praharaṇam.
dvimusali, ubhāhasti, ubhayāhasti.
Rule. After pra and sam, the word jānu "knee" is replaced by jñu in a bahuvrīhi. A substitute (ādeśa) takes the place of the original (sthānin).
Example.
pragate jānunī yasya, "whose knees are advanced" → pra + jānu → jānu → jñu → prajñuḥ. Likewise saṃjñuḥ.
Rule. After ūrdhva "upright", jānu → jñu is optional.
Example.
ūrdhve jānunī yasya → with the substitute → ūrdhvajñuḥ; without it → ūrdhvajānuḥ.
Rule. For a bahuvrīhi ending in dhanus "bow", the substitute anaṅ is made. Because its marker is ṅ, anaṅ replaces only the final sound, the s.
Example.
śārṅgaṃ dhanur yasya, "whose bow is of horn" → śārṅga + dhanus → final s → an → dhanvan- (the u becomes v before the vowel) → nominative śārṅgadhanvā.
Rule. When the compound is a name, the anaṅ of SK 870 is optional.
Example.
śataṃ dhanūṃṣi yasya (a name) → with anaṅ → śatadhanvā; without it → śatadhanuḥ.
Rule. For a bahuvrīhi ending in jāyā "wife", the substitute niṅ is made. Its marker ṅ makes it a substitute for the final sound only, so jāyā → jāy-ni.
Example.
yuvatir jāyā yasya, "whose wife is young" → yuvati + jāyā → final ā → ni → yuvati-jāyni- → finished by SK 873.
Rule. A v or a y is elided when a consonant of the group val (every consonant except y) follows.
Example.
yuvati-jāyni- → the y stands before n, a val consonant → y dropped → jāni → yuvati treated as masculine (SK 831) → yuvajāniḥ, "whose wife is young".
vyāghrasyeva pādāv asya → vyāghrapātFive ordinary nouns behave specially at the end of a bahuvrīhi. gandha "smell" ends in i in three situations; pāda "foot" loses its end after a comparison, a numeral or su; danta "tooth" becomes datṛ in age-words and names; kakud "hump" and kākuda "palate" lose their end; hṛdaya "heart" becomes hṛd in "friend" and "enemy". vyāghrasyeva pādāv asya, "whose feet are like a tiger's", ends as vyāghrapāt.
Rule. After ut, pūti "foul", su and surabhi "fragrant", the final of gandha is replaced by i.
Example.
śobhano gandho 'sya → su + gandha → final a → i → sugandhiḥ, "fragrant".
udgandhiḥ, pūtigandhiḥ, surabhigandhiḥ.
Applies when / blocked by. A vārttika: only when the smell is perceived as an undivided part of the thing (tad-ekānta): sugandhi puṣpam, sugandhi salilam, sugandhir vāyuḥ. Not for a merchant whose goods are fine scents: sugandha āpaṇikaḥ, where the scents are separate things.
Rule. The final of gandha is replaced by i also when a small trace (alpa) is meant.
Example.
sūpasya gandho (leśo) yasmin, "in which there is a trace of soup" → sūpa + gandha → i → sūpagandhi bhojanam; ghṛtagandhi, "with a trace of ghee".
Watch out. The lexicon Viśvaprakāśa lists "trace" among the meanings of gandha, beside "fragrance", "connection" and "pride".
Rule. And after a standard of comparison (upamāna) as prior member, the final of gandha is replaced by i.
Example.
padmasyeva gandho 'sya, "whose scent is like a lotus's" → padma + gandha → i → padmagandhi.
Rule. In a bahuvrīhi, the word pāda "foot" is elided when it stands after a standard of comparison — except after hastin "elephant" and the words of its list. This counts as a samāsānta, applied by way of the original word.
Example.
vyāghrasyeva pādāv asya, "whose feet are like a tiger's" → vyāghra + pāda → pāda elided → vyāghrapāt.
Applies when / blocked by. After hastin and its list pāda stays: hastipādaḥ, kusūlapādaḥ.
Rule. In kumbhapadī and the words of its list, the elision of pāda and the feminine affix ṅīp are laid down ready-made, in the feminine.
Example.
kumbha iva pādāv asyāḥ → kumbha + pāda → pāda → pad (SK 414) → ṅīp → kumbhapadī, "pot-footed [woman]".
Applies when / blocked by. Only in the feminine; the masculine is kumbhapādaḥ.
Rule. When pāda is preceded by a numeral or by su, its final is elided as the samāsānta of the bahuvrīhi.
Example.
dvau pādau yasya → dvi + pāda → final elided → dvipāt, "two-footed"; supāt, "well-footed".
Rule. When the bahuvrīhi tells an age (vayas), danta "tooth" preceded by a numeral or su is replaced by datṛ.
Example.
dvau dantau yasya (a child of that age) → dvi + danta → datṛ → dvidan, "two-toothed".
caturdan; ṣaḍ dantā asya → ṣoḍan; sudan, feminine sudatī.
Applies when / blocked by. Not when no age is meant: dvidantaḥ karī, "a two-tusked elephant"; sudantaḥ.
Rule. In the feminine, when the compound is a name, danta is replaced by datṛ as the samāsānta.
Example.
ayodatī, "Iron-tooth" (a name); phāladatī.
Applies when / blocked by. Not for a non-name: samadantī, "with even teeth".
Rule. After śyāva "dark" and aroka "gapped", danta → datṛ is optional.
Example.
śyāvā dantā yasya → śyāvadan or śyāvadantaḥ; arokadan or arokadantaḥ.
Rule. And after a word ending in agra "tip", and after śuddha, śubhra, vṛṣa and varāha, danta → datṛ is optional.
Example.
kuḍmalāgrā dantā yasya, "whose teeth are bud-tipped" → kuḍmalāgradan or kuḍmalāgradantaḥ.
Rule. When a stage of growth (avasthā) is meant, the final of kakuda "hump" is elided.
Example.
ajātaṃ kakudaṃ yasya, "whose hump has not yet grown" (a young bull) → ajātakakut; pūrṇakakut, "full-humped".
Rule. The form trikakut is laid down ready-made as the name of a particular mountain.
Example.
trīṇi kakudāny asya, "that which has three humps" → the mountain → trikakut.
Applies when / blocked by. Anything else three-humped is trikakudaḥ, with the ordinary ending.
Rule. After ud and vi, the final of kākuda "palate" is elided.
Example.
ut + kākuda → utkākut; vikākut.
Rule. After pūrṇa "full", the elision of kākuda's final is optional.
Example.
pūrṇaṃ kākudaṃ yasya → pūrṇakākut or pūrṇakākudaḥ.
Rule. After su and dur, hṛdaya "heart" becoming hṛd is laid down ready-made, in the senses "friend" and "enemy".
Example.
śobhanaṃ hṛdayaṃ yasya → su + hṛdaya → hṛd → suhṛt, "friend"; durhṛt, "enemy".
Applies when / blocked by. In any other sense the full word stays: suhṛdayaḥ, durhṛdayaḥ, "good-hearted / bad-hearted".
mahāyaśaskaḥ / mahāyaśāḥThe most general closing affix is kap: it is required after the uras list and after in-final feminines, and it is optional for every "remaining" bahuvrīhi that no other rule has closed — hence mahāyaśaskaḥ beside mahāyaśāḥ, "of great fame". Six rules then forbid it: in names, after comparatives, after "honoured brother", after nāḍī and tantrī as body parts, and in the ready-made niṣpravāṇi.
Rule. After a bahuvrīhi ending in a word of the uras list, the samāsānta kap is added.
Example.
vyūḍham uro yasya, "broad-chested" → vyūḍha + uras → kap → vyūḍhoraskaḥ.
priyaṃ sarpir yasya → priyasarpiṣkaḥ, "fond of ghee".
Applies when / blocked by. In the list pumān, anaḍvān, payas, nau and lakṣmī are read in the singular. After a dual or plural of these, kap is optional by SK 891: dvipumān or dvipuṃskaḥ. A rule inside the list: kap after artha preceded by nañ — anarthakam, "meaningless"; after apa it is optional: apārtham or apārthakam.
Rule. After a bahuvrīhi ending in the affix in, kap is added when the compound is feminine.
Example.
bahavo daṇḍino yasyām, "in which there are many staff-bearers" → bahu + daṇḍin → feminine → kap → bahudaṇḍikā nagarī.
bahuvāggmikā: vāggmin ends in -in, though there the in is not a separate meaningful affix; a paribhāṣā says a mention of an, in, as or man covers what ends in it, meaningful or not.
Applies when / blocked by. Not in the masculine: bahudaṇḍī; bahudaṇḍiko grāmaḥ has kap only by the option of SK 891.
Rule. After the remainder (śeṣa) — a bahuvrīhi standing under the śeṣa heading of SK 829 for which no samāsānta has been stated — kap is optional.
Example.
mahad yaśo yasya, "of great fame" → mahā + yaśas → kap → mahāyaśaskaḥ; or no kap → mahāyaśāḥ.
Applies when / blocked by. Not where a samāsānta is already stated: vyāghrapāt (SK 877), sugandhiḥ (SK 874), priyapathaḥ. Not for bahuvrīhis made outside the śeṣa heading: upabahavaḥ (SK 843), uttarapūrvā (SK 845), saputraḥ (SK 848; Bhaṭṭoji's text reads suputraḥ, which the commentators take as saputraḥ).
Watch out. The one word śeṣa is read in both senses at once — "the remaining bahuvrīhis" and "those under the śeṣa heading" — by the device called tantra, one utterance doing two jobs.
Rule. For a stem ending in the feminine affix āp, the final vowel is optionally shortened when kap follows. (This is the option promised under SK 834.)
Example.
bahvyo mālā yasya, "having many garlands" → bahu + mālā → kap → without shortening bahumālākaḥ; with shortening bahumālakaḥ.
Applies when / blocked by. Without kap (itself optional by SK 891) the form is bahumālaḥ. Throughout, the first member is treated as masculine by SK 831.
Rule. The kap obtainable by SK 891 is not added when the compound is a name.
Example.
viśve devā asya, "whose gods are the Viśve Devāḥ" (a name) → viśvadevaḥ, never viśvadevakaḥ.
Rule. No kap after a later member ending in the comparative affix īyasun.
Example.
bahavaḥ śreyāṃso 'sya, "who has many betters" → bahu + śreyas → no kap → bahuśreyān.
Applies when / blocked by. A vārttika adds: the feminine shortening of SK 656 does not apply either, after a bahuvrīhi ending in īyas: bahvyaḥ śreyasyo 'sya → bahuśreyasī. Only for a bahuvrīhi: the tatpuruṣa atiśreyasiḥ does shorten.
Rule. No kap after a bahuvrīhi ending in bhrātṛ "brother" when the sense is "honoured" (vandita).
Example.
praśasto bhrātā yasya, "whose brother is excellent" → praśastabhrātā.
Applies when / blocked by. Not honoured: mūrkhabhrātṛkaḥ, "whose brother is a fool", with kap. A separate rule, SK 954 (na pūjanāt), also forbids a closing affix after a word meaning "honoured"; Bhaṭṭoji places that ban in the earlier section, before SK 852, so it does not reach the kap of SK 833 — which is why this rule is needed. He says this will be explained there.
Rule. No kap after a bahuvrīhi ending in nāḍī "tube" or tantrī "string" when these mean a body part.
Example.
bahvyo nāḍyo yasya → bahunāḍiḥ kāyaḥ, "a body of many vessels"; bahutantrīr grīvā, "a neck of many sinews" (tantrī here means an artery).
Applies when / blocked by. Not body parts: bahunāḍīkaḥ stambhaḥ, "a pillar of many tubes"; bahutantrīkā vīṇā, "a lute of many strings".
Watch out. tantrī does not end in a feminine affix, so it is not shortened at the end of the compound: bahutantrīḥ, not bahutantriḥ.
Rule. The form niṣpravāṇi is laid down ready-made with the absence of kap.
Example.
nirgatā pravāṇī asya, "from which the shuttle has gone out" → niṣpravāṇiḥ paṭaḥ, a cloth just off the loom — new.
Watch out. pravāṇī is the weaver's rod, from the root ve "weave" with pra and the affix lyuṭ.
kaṇṭhe kālo yasya → kaṇṭhekālaḥWhich member goes first? Placing a member first is pūrvanipāta. Three rules answer: a locative word or a qualifier goes first (kaṇṭhekālaḥ, "whose [dark] time is in the throat"), a past participle goes first (kṛtakṛtyaḥ), and in the āhitāgni list the order is free.
Rule. In a bahuvrīhi, a word ending in the locative and a qualifier (viśeṣaṇa) are placed first.
Example.
kaṇṭhe kālo yasya → kaṇṭhe is locative → placed first → kaṇṭhekālaḥ (Śiva).
citrā gāvo yasya → citrā is the qualifier → placed first → citraguḥ.
Applies when / blocked by. The mention of a locative here is a hint (jñāpaka) that a bahuvrīhi may contain a member in a different case (vyadhikaraṇa), as kaṇṭhe in kaṇṭhekālaḥ; citraguḥ shows the qualifier going first. Vārttikas add:
sarvaśvetaḥ, dviśuklaḥ;dvyanyaḥ, "having two others";dvitrāḥ; even in a dvandva, dvādaśa;guḍapriyaḥ or priyaguḍaḥ, "fond of molasses";gaḍukaṇṭhaḥ, "with a lump on the throat"; but sometimes not, vahegaḍuḥ.Rule. In a bahuvrīhi a word ending in a niṣṭhā (the past-participle affixes kta and ktavatu) is placed first.
Example.
kṛtaṃ kṛtyaṃ yena, "by whom the task has been done" → kṛta is a participle → placed first → kṛtakṛtyaḥ.
Applies when / blocked by. A vārttika: after words for a class, a time or ease, the participle goes second: sāraṅgajagdhī, māsajātā, "born a month ago", sukhajātā. This holds only for the most part; kṛtakaṭaḥ and pītodakaḥ keep the participle first (scholars discuss exactly which statement "for the most part" qualifies).
Rule. In the āhitāgni list the first placement is optional. The list is an ākṛtigaṇa, an open list known by its type rather than by a fixed roll.
Example.
āhito 'gnir yena, "by whom the fire has been set up" → participle first → āhitāgniḥ; or second → agnyāhitaḥ.
Applies when / blocked by. A vārttika: after words for weapons, the participle and the locative go last: asyudyataḥ, "with sword raised"; daṇḍapāṇiḥ, "staff in hand"; but sometimes not, vivṛtāsiḥ. With this rule the bahuvrīhi-samāsa-prakaraṇa ends.
praparṇaḥ.darśanīyamāninī.| SK | What it does | Example |
|---|---|---|
| 829 | Names the remainder (first-case compounding) bahuvrīhi; heading to SK 900 | — |
| 830 | Several nominative co-referential words denoting an outside thing → bahuvrīhi | pītāmbaro hariḥ |
| 831 | Feminine prior member takes masculine form before an agreeing feminine member; not before an ordinal or a priyādi word | citraguḥ |
| 832 | ap after a feminine ordinal or pramāṇī | kalyāṇīpañcamā rātrayaḥ |
| 833 | kap after a nadī-word or an ṛ-final member | bahukartṛkaḥ |
| 834 | An aṇ vowel is shortened before ka | (blocked in 835) |
| 835 | …but not before kap | kalyāṇapañcamīkaḥ pakṣaḥ |
| 836 | Puṃvadbhāva before tasil … kṛtvasuc | bahutra, darśanīyatarā |
| 837 | Puṃvadbhāva before kyaṅ and mānin | etāyate, darśanīyamāninī |
| 838 | No puṃvadbhāva if the penult is k | pācikābhāryaḥ |
| 839 | No puṃvadbhāva for a name or an ordinal | dattābhāryaḥ |
| 840 | No puṃvadbhāva for a vṛddhi-causing taddhita, unless "dyed" or "product" | straughnībhāryaḥ; haimamudrikaḥ |
| 841 | No puṃvadbhāva for ī after a body-part word, except before mānin | sukeśībhāryaḥ |
| 842 | No puṃvadbhāva after a class-word | brāhmaṇībhāryaḥ |
| 843 | Indeclinable / āsanna / adūra / adhika / numeral + numeral → bahuvrīhi | upadaśāḥ |
| 844 | ti of viṃśati elided before a ḍit | āsannaviṃśāḥ |
| 845 | Direction-names → bahuvrīhi for the direction between | dakṣiṇapūrvā |
| 846 | Locative + instrumental of one word, "this fight took place" | keśākeśi |
| 847 | u-final bha takes guṇa before a taddhita | bāhūbāhavi |
| 848 | Instrumental + saha → bahuvrīhi | sahaputraḥ |
| 849 | saha optionally → sa | saputraḥ |
| 850 | In a blessing saha stays, except before go, vatsa, hala | sahaputrāya; sagave |
| 851 | ḍac after a countable bahuvrīhi, not after bahu/gaṇa | upadaśāḥ |
| 852 | ṣac after sakthi/akṣi as body parts | dīrghasakthaḥ |
| 853 | ṣac after aṅguli meaning timber | pañcāṅgulaṃ dāru |
| 854 | ṣa for mūrdhan after dvi/tri | dvimūrdhaḥ |
| 855 | ap for loman after antar/bahis | antarlomaḥ |
| 856 | ac + nas for nāsikā in a name, not after sthūla | druṇasaḥ |
| 857 | n → ṇ after r/ṣ of the prior member, in a name | druṇasaḥ |
| 858 | ac + nas for nāsikā after a prefix | unnasaḥ |
| 859 | n of nas → ṇ variously after a prefix | praṇasaḥ |
| 860 | Eight ready-made ac-bahuvrīhis | suprātaḥ |
| 861 | ac optional for hali/sakthi after nañ/dus/su | ahalaḥ / ahaliḥ |
| 862 | asic obligatory for prajā/medhā | aprajāḥ |
| 863 | anic after dharma with a single prior member | kalyāṇadharmā |
| 864 | Ready-made jambhā after su/harita/tṛṇa/soma | sujambhā |
| 865 | Ready-made dakṣiṇermā | dakṣiṇermā mṛgaḥ |
| 866 | ic in a reciprocal-action bahuvrīhi | keśākeśi |
| 867 | ic for the dvidaṇḍi list | dvidaṇḍi |
| 868 | jānu → jñu after pra/sam | prajñuḥ |
| 869 | …optionally after ūrdhva | ūrdhvajñuḥ / ūrdhvajānuḥ |
| 870 | anaṅ for the s of dhanus | śārṅgadhanvā |
| 871 | …optional in a name | śatadhanvā / śatadhanuḥ |
| 872 | niṅ for the end of jāyā | yuvajāniḥ |
| 873 | v/y elided before a val consonant | yuvajāniḥ |
| 874 | gandha → -gandhi after ut/pūti/su/surabhi | sugandhiḥ |
| 875 | …when a trace is meant | sūpagandhi |
| 876 | …after a standard of comparison | padmagandhi |
| 877 | pāda elided after a comparison, except hastin etc. | vyāghrapāt |
| 878 | kumbhapadī etc.: pāda elided + ṅīp | kumbhapadī |
| 879 | Final of pāda elided after a numeral or su | dvipāt |
| 880 | danta → datṛ for an age | dvidan |
| 881 | danta → datṛ in a feminine name | ayodatī |
| 882 | …optional after śyāva/aroka | śyāvadan / śyāvadantaḥ |
| 883 | …optional after -agra, śuddha, śubhra, vṛṣa, varāha | kuḍmalāgradan |
| 884 | kakuda loses its end for a stage of growth | pūrṇakakut |
| 885 | Ready-made trikakut for a mountain | trikakut |
| 886 | kākuda loses its end after ud/vi | utkākut |
| 887 | …optionally after pūrṇa | pūrṇakākut / pūrṇakākudaḥ |
| 888 | Ready-made suhṛt, durhṛt | suhṛt |
| 889 | kap after the uras list | vyūḍhoraskaḥ |
| 890 | kap after -in in the feminine | bahudaṇḍikā nagarī |
| 891 | kap optional for the remainder | mahāyaśaskaḥ / mahāyaśāḥ |
| 892 | āp-final stem optionally shortened before kap | bahumālakaḥ / bahumālākaḥ |
| 893 | No kap in a name | viśvadevaḥ |
| 894 | No kap after a comparative in īyas | bahuśreyān |
| 895 | No kap for an honoured bhrātṛ | praśastabhrātā |
| 896 | No kap for nāḍī/tantrī as body parts | bahunāḍiḥ kāyaḥ |
| 897 | Ready-made niṣpravāṇi without kap | niṣpravāṇiḥ paṭaḥ |
| 898 | Locative word and qualifier go first | kaṇṭhekālaḥ |
| 899 | Past participle goes first | kṛtakṛtyaḥ |
| 900 | In the āhitāgni list the order is optional | āhitāgniḥ / agnyāhitaḥ |