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Place 'sacakkaṃ' simultaneously with the wheel, (in Mugdhabodha's commentary). O Vishnu! Hold the mace simultaneously with the discus at one time. (in Mugdhabodha's commentary, p. 226)], the existence of a thousand. 339. In the sense of 'not equal'. The word 'yathā', when used in a sense other than 'equal', becomes one with the 'syādi' (case endings). [In Moggallāna, a different explanation is given]. According to ability, according to strength, according to order, those who are old, according to age, or the succession of elders is according to age. Why "not equal"? As Devadatta, so Yajñadatta. 340. In the sense of 'limitation'. 'Avadhāraṇa' means delimitation; the word 'yāva', when used in the sense of delimitation, becomes one with the 'syādi' (case endings). As much as the meaning extends, 'yāvadatthaṃ', with the addition of 'da'. As long as life exists, 'yāvajīvaṃ', as long as life extends, 'yāvatāyukaṃ', with the additions of 'ta' and 'ka'. 341. 'Pari', 'apa', 'bahi', 'tiro', 'pure', 'pacchā' optionally with the fifth case. The words 'pari', 'apa', 'ā', etc., optionally become one with the 'syādi' (case endings) ending in the fifth case. The god rains all around the mountain, 'paripabbataṃ' or 'paripabbatā', meaning it rains excluding the mountain. Outside the mountain, 'apapabbataṃ' or 'apapabbatā'. The god rains outside Pāṭaliputta, 'āpāṭaliputtaṃ' or 'āpāṭaliputtā'. Kaccāyana's fame extends up to the boys. It extends up to the boy, or from the boy. The fame of the Blessed One extends up to the peak of existence, or from the peak of existence. Refuge-taking extends up to the tip of life, thus 'āpāṇakoṭikaṃ'. The coming of 'ka'. Outside the village, 'bahigāmaṃ' or 'bahigāmā'. Similarly, 'bahinagaraṃ' (outside the city), 'bahileṇaṃ' (outside the cave). Beyond the mountain, 'tiropabbataṃ' or 'tiropabbatā'. Similarly, 'tiropākāraṃ' (beyond the wall), 'tirokuṭṭaṃ' (beyond the fence). And here, 'tiro' means 'the other side'. Before the meal, 'purebhattaṃ' or 'purebhattā'. Before dawn, 'purāruṇaṃ' or 'purāruṇā'. After the meal, 'pacchābhattaṃ' or 'pacchābhattā'. The word 'anu', occurring in the sense of 'near' and 'extending', becomes one meaning with the following word, or not. Near the forest, 'anuvanaṃ'. The lightning went near the forest. Followed the Ganges, 'anugaṅgaṃ'. Varanasi. Words like 'ora' (this side) etc., become one meaning with the following word in the genitive case, or not. And here, in the words 'ore', 'pāre', 'majjhe', the 'e' vowel is by the rule 'tadaminādīnī'. This side of the Ganges, 'oregaṅgaṃ'. Above the peak, 'uparisikharaṃ'. Similarly, 'uparipāsādaṃ' (above the palace), 'uparimañcaṃ' (above the couch), 'uparipabbataṃ' (above the mountain). Against the current, 'paṭisotaṃ'. Similarly, 'paṭivātaṃ' (against the wind). The other side of the Yamuna, 'pāreyamunaṃ'. The middle of the Ganges, 'majjhegaṅgaṃ'. Below the palace, 'heṭṭhāpāsādaṃ'. Below the couch. Above the Ganges, 'uddhaṃgaṅgaṃ'. Below the Ganges, 'adhogaṅgaṃ'. Inside the palace, 'antopāsādaṃ'. Similarly, 'antogāmaṃ' (inside the village), 'antonagaraṃ' (inside the city), 'antovassaṃ' (within the rainy season). What is the alternative? 'Gaṅgāoraṃ' (this side of the Ganges), 'majjhesamuddasmiṃ' (in the middle of the ocean), etc. Words like 'tiṭṭhagu' etc., are formed in the sense of 'not counting'. The time when cows stand still, 'tiṭṭhagu'. The time when cows carry, 'vahagu'. By the rule 'gossū', 'o' becomes 'u'. The time when barley comes forth... Barley that ripens, barley on the threshing floor where it ripens, that is threshing-floor-barley. In the former word, the case ending is deleted. Reaped barley where it ripens, that is reaped-barley. Here 'lunā' means reaped. Barley being reaped where it ripens, that is being-reaped-barley, and so on. Similarly, morning bathing where it occurs, that is morning-bath. Thus, evening-bath. Morning time for doing work where it occurs, that is morning-time. Thus, evening-time. Morning cloud that rains where it occurs, that is morning-cloud. Thus, evening-cloud. Morning path to be gone where it occurs, that is morning-path. Thus, evening-path, and so on. By the Great Commentary, the word 'pāto' becomes 'pāta'. And here, words like 'tiṭṭhagu' and so on are seen as established in the meaning of another word by way of their analysis. But there is no change in their form according to the gender, etc., of that other word. Therefore, because they are indeclinable in form, they are taken here. And all this, a compound called 'asaṅkhyasamāsa', is indeed neuter, and indeed ends in a short vowel. And for all case endings, from those ending in 'a', mostly 'aṃ' occurs, and from those ending in 'i' and 'u', there is deletion. The Abyayībhāva compound is concluded. The Tappurisa Compound Second Tappurisa Now the Amādi compound is explained. It is also called Tappurisa. His man is Tappurisa (that man). Because of its similarity to the word 'tappurisa', this compound is called Tappurisa. Just as the word 'tappurisa' abandons the meaning of the qualifying word and stands in the meaning of the qualified word, so too does this compound. 345. Amādi [ka. 327; rū. 351; nī. 704; caṃ. 2.2.16]. A word ending in 'syādi' connected with 'am' and other case endings, together with a word ending in 'syādi' in the nominative case, becomes one meaning. And this compound, by way of its appropriateness, is called 'Amādi compound' and 'Tappurisa compound'. By this, having made the designation of 'one meaning with am' for the sentence containing 'am' and so on, there is deletion of the case endings of the words whose meaning has been stated. Then, at the end of the single-meaning word, a new 'syādi' case ending occurs. But that compound is six-fold: second Tappurisa, third Tappurisa, fourth Tappurisa, fifth Tappurisa, sixth Tappurisa, and seventh Tappurisa. And in each one here, "n..." "permanent compound, impermanent compound" and "elided compound, non-elided compound" are of two kinds. Therein, the accusative tatpurisa compound occurs when the latter part is an agentive expression such as 'gone', 'dependent', 'passed', 'transcended', 'attained', 'entered', etc. "Gone to the village" is "village-gone" or "gone to the village". Thus, "forest-gone", "earth-gone". "Dependent on the king" is "king-dependent". Thus, "meaning-dependent", "Dhamma-dependent". "Passed beyond existence" is "existence-passed". Thus, "fear-passed", "time-passed", "moment-passed". "Transcended measure" is "measure-transcended". "Attained happiness" is "happiness-attained". Thus, "suffering-attained". "Entered the stream" is "stream-entered". Thus, "attained cessation". "Entered the path of the journey" is "journey-path-entered". "Climbed a tree" is "tree-climbed". "Chariot-climbed". "Crossed the flood" is "flood-crossed" or "crossed the flood", etc. But with agentive nominal derivatives formed with a preceding object, it is always a permanent compound. "Makes a pot" is "pot-maker". "Chariot-maker". "Takes a bowl" is "bowl-taker". "Desires benefit" is "benefit-desirer". "Dhamma-desirer". "Upholds the Vinaya" is "Vinaya-upholder". "Dhamma-upholder". "Practices the holy life with virtue" is "holy-liver". "Goes to the far shore of existence with virtue" is "far-shore-of-existence-goer". "Knows all" is "all-knower". "Meaning-knower". "Dhamma-knower", etc. Due to the rule of 'mostly', when the latter part ends with the suffixes -ta, -tavantu, -tāvī, -anta, -māna, -tuna, -tvāna, -tvā, -tuṃ, -tave, a compound does not occur. For example: "lived the rains", "eaten rice", "had eaten rice", "one who has eaten rice", "listening to Dhamma", "listening to Dhamma", "having heard Dhamma", "having heard Dhamma", "having heard Dhamma", "to hear Dhamma", "to hear Dhamma". Thus, the accusative tatpurisa compound. The instrumental tatpurisa compound. The instrumental tatpurisa compound occurs when the latter part is a passive nominal derivative, or 'endowed with', 'accompanied by', etc., or 'preceded by', 'similar to', 'equal to', 'deficient in', 'quarrel', 'skilled in', 'mixed with', 'friendly with', etc. "Spoken by the Buddha" is "Buddha-spoken". Thus, "Buddha-taught", "Buddha-declared", "Buddha-protected". "Praised by the Teacher" is "Teacher-praised". "Blamed by the wise" is "wise-blamed". Censured by the wise, praised by the discerning. Done by the lord is lord-done. Done by oneself is self-done. Done by others is other-done. Arrival of drops. Brought by parrots is parrot-brought. Slain by the king is king-slain. Afflicted by disease is disease-afflicted. Burnt by fire is fire-burnt. Bitten by a snake is snake-bitten. Pierced by a dart is dart-pierced. Overcome by desire is desire-overcome. Endowed with virtue is virtue-endowed. Thus, accompanied by happiness, connected with knowledge, association with friends, union with the beloved, separation from the beloved. Blind from birth is birth-blind. Devoid of qualities. Increased in qualities. An act to be done by a four-fold Sangha is four-fold-Sangha-act. Thus, a five-fold-Sangha-act. Drinkable by crows is crow-drinkable, a river. In single-letter words, in subsequent words, there is always a compound. That which goes by the chest is a snake (uraga). That which drinks by the foot is a tree (pādapa), etc. Sometimes there is elision of the middle word. Rice mixed with jaggery is jaggery-rice. Thus, milk-rice. A chariot yoked with horses is horse-chariot. Thus, thoroughbred-chariot. Mind connected with the path is path-mind. An island known by the rose-apple tree is Rose-apple-island. Ten with one extra is eleven, etc. In the case of 'before' and so on: Before by a month is month-before. Similar to mother is mother-similar. Thus, mother-equal, father-equal. Twenty less one is nineteen. Deficient in virtue is virtue-deficient. Quarrel with a sword is sword-quarrel. Skilful in speech is speech-skilful. Thus, mixed with what is temporary, friendly in speech.