द्वन्द्वसमासप्रकरणम्

Covers SK 901–930 (30 sūtras), Aṣṭādhyāyī 2.2.29 and 2.2.31–34 — the dvandva definition and its pūrvanipāta rules — together with the ekavadbhāva block 2.4.2–16, the member-final substitutions of 6.3.25–32 (with the ṣatva rule 8.3.82 spliced in), and the samāsānta ṭac of 5.4.106. All numbers present.

dvandva-samāsa-prakaraṇa — outline (p20, SK 901–930, all 30 sūtras)

Forming the co-ordinative compound (dvandva): several sup-ending words standing in the sense of ca compound into one, and the compound comes in two shapes — the itaretarayoga (the members taken together, dual/plural, gender by the last member: dhavakhadirau) and the samāhāra (the members as one group, singular and neuter: saṃjñāparibhāṣam). SK runs the prakaraṇa in four strands: (i) the defining rule cārthe dvandvaḥ with the pūrvanipāta rules that decide which member comes first (902–905); (ii) the long ekavadbhāva block of 2.4.2–16 (906–920), which in SK's reading is a set of niyamas — for these classes of members the dvandva is samāhāra only (906–915), for those optionally so (916–917), and for a few not at all or with the restriction lifted (918–920); (iii) the member-final substitutions of 6.3.25–32 — ānaṅ for a final ṛ and in deity-dvandvas, the ī / i / ṣ complex on agni, dyāvā / divas for div, uṣāsā for uṣas, mātarapitarau — with the ṣatva rule 8.3.82 (924) spliced in where SK needs it for agnīṣomau; and (iv) the samāsānta ṭac after a cu/d/ṣ/h-final samāhāra-dvandva (930). The neuter of the samāhāra is supplied by sa napuṃsakam (SK 821, 2.4.17) and the "ekavat" of 906ff. by anuvṛtti from dvigur ekavacanam (SK 731, 2.4.1), both from the preceding prakaraṇa. Ordering: strict SK order throughout; groups are cut at the strand boundaries.

A. What makes a dvandva — the four senses of ca, and the two shapes the compound takes — running example: dhavaś ca khadiraś ca → dhavakhadirau / saṃjñā ca paribhāṣā ca → saṃjñāparibhāṣam

• 901 cārthe dvandvaḥ 2.2.29 — several (aneka, from 2.2.24) sup-ending words (from 2.1.2) standing in the sense of ca optionally compound; the compound is termed dvandva. The four ca-senses: samuccaya (each item independently construed with one repeated verb: īśvaraṃ guruṃ ca bhajasva) and anvācaya (one item incidental: bhikṣām aṭa gāṃ cānaya) — no compound, for want of ekārthībhāva (asāmarthya); itaretarayoga (the items taken together, the association qualifying the things) → dhavakhadirau, dual; samāhāra (the group itself is what is named) → saṃjñāparibhāṣam, singular and neuter. "aneka" licenses more than two members — hotṛpotṛneṣṭodgātāraḥ (one flat dvandva: only neṣṭṛ, directly before the uttarapada, takes ānaṅ by 921) — or pair-wise dvandvas re-compounded: hotāpotārau + neṣṭodgātārau → hotāpotāneṣṭodgātāraḥ.

B. Which member stands first — pūrvanipāta in the dvandva — running example: hariś ca haraś ca → hariharau; indraś ca agniś ca → indrāgnī

• 902 rājadantādiṣu param 2.2.31 — in the rājadanta-class (an ākṛtigaṇa) the upasarjana that would merit first place by upasarjanaṃ pūrvam (SK 654, 2.2.30) is placed after: dantānāṃ rājā → rājadantaḥ (a tatpuruṣa; the gaṇa also holds dvandvas such as viṣvaksenārjunau, where arjuna, due first by 904, goes second). Vārttika (BM: a gaṇa-sūtra) dharmādiṣv aniyamaḥ: arthadharmau / dharmārthau; and dampatī, jampatī, jāyāpatī — jāyā → dam / jam by nipātana, optionally.
• 903 dvandve ghi 2.2.32 — the member that is ghi (short i/u-final, SK's saṃjñā) is placed first: hari is ghi, so hariharau. Vārttika anekaprāptāv ekatra niyamo 'niyamaḥ śeṣe: when several members qualify, the niyama binds only one of them — hariguruharāḥ / hariharaguravaḥ (hari and guru both ghi; only one need lead).
• 904 ajādyadantam 2.2.33 — a member that is vowel-initial and a-final is placed first: īśakṛṣṇau (kṛṣṇa is a-final but not ac-initial). Among many, no restriction: aśvarathendrāḥ / indrāśvarathāḥ. Vārttika ghyantād ajādyadantaṃ vipratiṣedhena — this rule beats 903 by 1.4.2: indrāgnī, not agni-first though agni is ghi.
• 905 alpāctaram 2.2.34 — the member with fewer vowels (tarap svārthika by nipātana, so it works on many-member dvandvas too) is placed first: śivakeśavau. Vārttikas: seasons and nakṣatras of equal syllable-count in their fixed sequence — hemantāśiśiravasantāḥ, kṛttikārohiṇyau (but grīṣmavasantau: unequal, so alpāc decides); the member with a light vowel first — kuśakāśam; the more honoured first — tāpasaparvatau; varṇas in order — brāhmaṇakṣatriyaviṭśūdrāḥ; the elder brother first — yudhiṣṭhirārjunau.

C. Obligatory ekavadbhāva — for these member-classes the dvandva is samāhāra only — running example: pāṇī ca pādau ca → pāṇipādam

• 906 dvandvaś ca prāṇitūryasenāṅgānām 2.4.2 — a dvandva of words for parts of living beings, of musical instruments, or of an army is ekavat ("ekavacanam" by anuvṛtti from SK 731): pāṇipādam (limbs: singular, neuter by SK 821), mārdaṅgikapāṇavikam (players of mṛdaṅga and paṇava), rathikāśvāroham (chariot-fighters and horsemen). Since a samāhāra is already one, the whole section is a niyama: for these classes the dvandva is samāhāra only (no pāṇipādau).
• 907 anuvāde caraṇānām 2.4.3 — a dvandva of caraṇa-names (Vedic schools) is ekavat in a restatement (anuvāda) of something already established; vārttika stheṇor luṅīti vaktavyam confines it to a luṅ of sthā or iṇ: udagāt kaṭhakālāpam, pratyaṣṭhāt kaṭhakauthumam.
• 908 adhvaryukratur anapuṃsakam 2.4.4 — a dvandva of names of Yajurveda sacrifices (adhvaryu = the Yajurveda), when not neuter, is ekavat: arkāśvamedham. Not Yajurveda: iṣuvajrau (Sāmaveda); neuter: rājasūyavājapeye (ardharcādi words, so may be neuter).
• 909 adhyayanato 'viprakṛṣṭākhyānām 2.4.5 — a dvandva of those whose designations are proximate by way of study (tasi in instrumental sense) is ekavat: padakakramakam (students of the pada- and krama-texts; krama-study follows pada-study, and no jāti-rule reaches students).
• 910 jātir aprāṇinām 2.4.6 — a dvandva of words denoting a jāti (class), excluding living beings, is ekavat: dhānāśaṣkuli (neuter shortening of -ī). Living beings: viṭśūdrāḥ. Only jātis residing in substances (by nañ-ivayukta-nyāya): not rūparasau (guṇa-jātis), gamanākuñcane (kriyā-jātis). Only when the jāti is predominant: particular substances intended → badarāmalakāni.
• 911 viśiṣṭaliṅgo nadī deśo 'grāmāḥ 2.4.7 — a dvandva of river-names, or of region-names (janapada, not villages), of differing gender is ekavat in samāhāra: uddhyaś ca irāvatī ca → uddhyerāvati, gaṅgāśoṇam, kurukurukṣetram (nadī covers nadas, else no gender-clash could arise). Same gender: gaṅgāyamune, madrakekayāḥ. Villages: jāmbavaśālūkinyau (even city + village).
• 912 kṣudrajantavaḥ 2.4.8 — a dvandva of small creatures (up to the mongoose, per the Bhāṣya) is ekavat in samāhāra: yūkāś ca likṣāś ca → yūkālikṣam.
• 913 yeṣāṃ ca virodhaḥ śāśvatikaḥ 2.4.9 — a dvandva of those whose enmity is perpetual (vaira, not mere non-coexistence — so not chāyātapau; not occasional — so not devāsurāḥ) is ekavat as before: ahinakulam. The ca re-enjoins the obligatory singular for govyāghram, kākolūkam, where the later animal/bird option of 916 would otherwise prevail by paratva.
• 914 śūdrāṇām aniravasitānām 2.4.10 — a dvandva of śūdras not excluded from the vessel (after whose eating it can still be purified) is ekavat as before: takṣāyaskāram. Excluded: caṇḍālamṛtapāḥ.
• 915 gavāśvaprabhṛtīni ca 2.4.11 — the gavāśva-class are correct as pronounced in the gaṇa, i.e. ekavat: gāvaś ca aśvāś ca → gavāśvam (nitya, where 916's animal option would otherwise apply; go-aśvam / go'śvam by 6.1.122 fall outside the restriction); dāsīdāsam (blocking the ekaśeṣa pumān striyā 1.2.67), etc.

D. Optional ekavadbhāva, and where the "samāhāra only" restriction is lifted — running example: gāvaś ca mahiṣāś ca → gomahiṣam / gomahiṣāḥ

• 916 vibhāṣā vṛkṣa-mṛga-tṛṇa-dhānya-vyañjana-paśu-śakuny-aśvavaḍava-pūrvāpara-adharottarāṇām 2.4.12 — optionally ekavat: a dvandva of the seven classes — species-words only — trees plakṣanyagrodham / -dhāḥ, deer rurupṛṣatam / -tāḥ, grasses kuśakāśam / -śāḥ, grains vrīhiyavam / -vāḥ, condiments dadhighṛtam / -te, domestic animals gomahiṣam / gomahiṣāḥ, birds śukabakam / -kāḥ — and the three named pairs aśvavaḍavam / aśvavaḍavau, pūrvāparam / -re, adharottaram / -re. SK's audit of the list: the non-living classes are named to make 910's obligatory singular optional; paśu because elephants, horses etc. would be obligatorily singular as senāṅga (906); mṛga and śakuni as a niyama — deer with deer, birds with birds go both ways, but with others itaretarayoga only (likewise pūrvāpara, adharottara); aśvavaḍava so that the samāhāra alternative is neuter despite the later pūrvavad aśvavaḍavau (SK 813, 2.4.27). Vārttika phala-senā-vanaspati-mṛga-śakuni-kṣudrajantu-dhānya-tṛṇānāṃ bahuprakṛtir eva (a supplement to the whole ekavadbhāva block): such a dvandva is ekavat only when its members end in the plural — badarāṇi cāmalakāni ca → badarāmalakam (by 910); but singular-based badarāmalake, rathikāśvārohau, plakṣanyagrodhau stay dual.
• 917 vipratiṣiddhaṃ cānadhikaraṇavāci 2.4.13 — a dvandva of words of opposed meaning (non-coexistence) that do not denote substances is optionally ekavat: śītoṣṇam / śītoṣṇe. A niyama on the option that 901 already gives: if opposed words take a samāhāra, only non-substance ones do — substances get itaretarayoga only, śītoṣṇe udake staḥ. Not opposed: nandakapāñcajanyau (sword and conch coexist in Viṣṇu), so the samāhāra option remains.
• 918 na dadhipayaādīni 2.4.14 — the dadhipayas-class are not ekavat — no samāhāra-dvandva at all (the gaṇa includes brahmaprajāpatī, which no "samāhāra only" niyama could reach): dadhipayasī (910's obligatory singular already made optional by 916, and even the option withheld), idhmābarhiṣī (long ā by nipātana), ṛksāme, vāṅmanase (samāsānta ac, 5.4.77).
• 919 adhikaraṇaitāvattve ca 2.4.15 — when a definite count of the substances is understood from another word, the restriction "singular only" does not hold: daśa dantoṣṭhāḥ (teeth and lips are limbs, 906; the samāhāra is anyway unavailable since the members depend on the outside word daśa, so the itaretarayoga survives).
• 920 vibhāṣā samīpe 2.4.16 — when that count is only approximate, the restriction holds optionally: upadaśaṃ dantoṣṭham (avyayībhāva + samāhāra) / upadaśā dantoṣṭhāḥ (bahuvrīhi "about ten" + itaretarayoga).

E. ānaṅ on the prior member — the ṛ-final relatives and the deity-dvandva — running example: mātā ca pitā ca → mātāpitarau; mitraś ca varuṇaś ca → mitrāvaruṇau

• 921 ānaṅ ṛto dvandve 6.3.25 — in a dvandva of ṛ-final words for persons related by learning or birth, ānaṅ replaces the final ṛ of the prior member when an uttarapada follows (ṅ it, so it replaces the final; n dropped as pada-final): hotāpotārau, mātāpitarau (the ṛ of mātṛ → ā before pitṛ); in hotṛpotṛneṣṭodgātāraḥ only neṣṭṛ takes it (neṣṭā + udgātāraḥ → neṣṭodgātāraḥ, guṇa). "putre" leaps down (maṇḍūkapluti) from 6.3.22: pitāputrau.
• 922 devatādvandve ca 6.3.26 — ānaṅ also in a dvandva of deity-names, ṛ-final or not: mitrāvaruṇau (the final a of mitra → ā). Vārttika vāyuśabdaprayoge pratiṣedhaḥ: no ānaṅ when vāyu is a member, either side — agnivāyū, vāyvagnī. The renewed "dvandva" restricts the rule to well-known association (joint oblation in the Veda): hence no ānaṅ in brahmaprajāpatī.

F. agni before its partners — the ī / ṣ / i complex — running example: agniś ca somaś ca → agnīṣomau; agnāmarutau devate asya → āgnimārutam

• 923 īd agneḥ somavaruṇayoḥ 6.3.27 — in a deity-dvandva (anuvṛtti from 922), ī replaces the final of agni before soma or varuṇa — an apavāda to ānaṅ: agnīsomau, agnīvaruṇau (SK gives only the anuvṛtti; the forms are worked at 924).
• 924 agneḥ stutstomasomāḥ 8.3.82 — in a compound the s of stut, stoma, soma after agni becomes ṣ (anuvṛtti of 8.3.55; an apavāda to sāt padādyoḥ 8.3.111 which would bar pada-initial ṣ): agniṣṭut, agniṣṭomaḥ, and — with 923's ī — agnīṣomau; agnīvaruṇau shows ī alone (no s). Non-deity agnisomau (two boys) gets neither ī nor ṣ.
• 925 idvṛddhau 6.3.28 — in a deity-dvandva, short i replaces agni's final when the uttarapada carries vṛddhi — i.e. in the alaukika-vākya of a taddhita derivation, where devatādvandve ca (SK 1239, 7.3.21) gives vṛddhi to both members —: agnāmarutau devate asya → āgnimārutaṃ karma, agnīvaruṇau devate asya → āgnivāruṇam — i prescribed for i so as to displace ānaṅ and ī. No vṛddhi on the uttarapada → no i: āgnendraḥ (ānaṅ + guṇa stand, vṛddhi of indra barred by nendrasya parasya SK 1240, 7.3.22). Vārttika viṣṇau na: āgnāvaiṣṇavam (ānaṅ remains).

G. The stem-substitutes div → dyāvā / divas, uṣas → uṣāsā, and the northern mātarapitarau — running example: dyauś ca pṛthivī ca → dyāvāpṛthivyau / divaspṛthivyau

• 926 divo dyāvā 6.3.29 — in a deity-dvandva, dyāvā replaces div before an uttarapada: dyāvābhūmī, Vedic dyāvākṣāmā (kṣāmā = bhūmi; the dual ending → ḍā by 7.1.39).
• 927 divasaś ca pṛthivyām 6.3.30 — before pṛthivī, div → divas (stated as divasa so the final s is not turned to ru by 8.2.66), and by the ca also dyāvā: divaspṛthivyau / dyāvāpṛthivyau. In the Veda the operation follows attested usage (dṛṣṭānuvidhi): dyāvā cid asmai pṛthivī (members split); the padapāṭha's divaḥ-pṛthivyoḥ reads a visarga.
• 928 uṣāsoṣasaḥ 6.3.31 — in a deity-dvandva uṣāsā replaces uṣas: uṣāsāsūryam.
• 929 mātarapitarāv udīcām 6.3.32 — mātarapitarau is set down by nipātana in the usage of the northerners (ar for the final ṛ of mātṛ instead of ānaṅ); elsewhere mātāpitarau (921).

H. The samāsānta ṭac on a consonant-final samāhāra-dvandva — running example: vāk ca tvak ca → vāktvacam

• 930 dvandvāc cudaṣahāntāt samāhāre 5.4.106 — after a dvandva ending in a c-class consonant, or in d, ṣ, h, the samāsānta ṭac (= a) is added in the sense of samāhāra: vāk + tvac + a → vāktvacam (c-final; also j-final tvaksrajam, which is why the whole class cu is named), śamīdṛṣadam (d), vāktviṣam (ṣ), chatropānaham (h). Not samāhāra: prāvṛṭśaradau (itaretarayoga, no ṭac). Thus ends the dvandva-samāsa-prakaraṇa.