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Female slave and male slave, female-male slave, woman and man, woman-man, bowl and robe, bowl-robe, umbrella and sandals, umbrella-sandals, three and four, three-four, bamboo worker and chariot maker, bamboo-chariot maker, bird catcher and hunter, bird-hunter, long and medium, long-medium, and so on. 323, 360. Optionally for trees, grasses, animals, wealth, grains, countries, and so on. For trees, grasses, animals, wealth, grains, countries, and so on, optionally a singular form occurs, and neuter gender in a dvanda compound. Bodhi tree and Kapitthana tree, bodhi-kapitthana, or bodhi-kapitthana (plural). Vetiver and fragrant grass, vetiver-fragrant grass, or vetiver-fragrant grass (plural). Goat and ram, goat-ram, or goat-ram (plural). Gold and silver, gold-silver, or gold-silver (plural). Rice and barley, rice-barley, or rice-barley (plural). Kasi and Kosala, Kasi-Kosala, or Kasi-Kosala (plural). Why is 'etcetera' mentioned? Blameworthy and blameless, blameworthy-blameless, or blameworthy-blameless (plural). Inferior and excellent, inferior-excellent. Or inferior-excellent (plural). Black and white, black-white, or black-white (plural). 324, 339. For two words in apposition, a Kammadhāraya compound. Two When words are in the same case are compounded, then that compound is called Kammadhāraya. He is great and he is a man, thus a great man. It is black and it is a snake, thus a black snake. It is blue and it is a lotus, thus a blue lotus. It is red and it is sandalwood, thus red sandalwood. She is a brahmin woman and she is a girl, thus a brahmin girl. She is a khattiya woman and she is a maiden, thus a khattiya maiden. What is the purpose of the term Kammadhāraya? For the designation of Kammadhāraya. 325, 348. A number-preceded (compound) is Digu. A Kammadhāraya compound preceded by a number is called Digu. Three impurities, thus three-impurity. Three fruits, thus three-fruit. Three worlds, thus three-world. Three staffs, thus three-staff. Four directions, thus four-direction. Five faculties, thus five-faculty. Seven Godāvarī rivers, thus seven-Godāvarī. What is the purpose of the term Digu? For the designation of Digu. 326, 341. Both are Tappurisa. Both Digu and Kammadhāraya compounds are called Tappurisa. Not a brahmin, thus a non-brahmin. Not an outcast, thus a non-outcast. Not a monk, thus a non-monk. Not five years, thus non-five-years. Not five bundles, thus non-five-bundles. Not seven Godāvarī, thus non-seven-Godāvarī. Not ten cows, thus non-ten-cows. Not five cows, thus non-five-cows. What is the purpose of the term Tappurisa? For the nature of 'nañ' in Tappurisa. 327, 351. Amā-etc. with subsequent words. Those Amā-etc. with nouns as subsequent words are compounded, then that compound is called Tappurisa. Gone to the ground, thus ground-gone. Shining all night, thus all-night-shining. Gone to a lower realm, thus lower-realm-gone. Made by the lord, thus lord-made. Pierced by an arrow, thus arrow-pierced. Cloth for the Kathina ceremony, thus Kathina-cloth. Food for a visitor, thus visitor-food. Separated from sexual intercourse, thus sexual-intercourse-separated. Fear from thieves, thus thief-fear. Son of the king, thus king's-son. Heap of grains, thus grain-heap. Perception of form, thus form-perception. Suffering in saṃsāra, thus saṃsāra-suffering. 328, 352. Bahubbīhi in the sense of another word. In the sense of other words, when two nouns or many nouns are compounded, then that compound is Bahubbīhi. he is conscious. Monastics have come to this monastery, so this is a monastic who has come, a monastery. The senses have been conquered by this monastic, so this is one who has conquered the senses, a monastic. The tax has been given to which king, so this is a king to whom tax has been given, a king. People have gone out from this village, so this is a village from which people have gone out, a village. The hand has been cut off of which man, so this is a man whose hand has been cut off, a man. Crops are abundant in which country, so this is a country where crops are abundant, a country. The circumference of a banyan tree is nigrodhaparimaṇḍala, a royal prince whose circumference is like the circumference of a banyan tree, so this is nigrodhaparimaṇḍala. Or, a royal prince whose circumference is like the circumference of a banyan tree, so this is nigrodhaparimaṇḍala, a royal prince. Become the eye is cakkhubhūta, the Blessed One who has become like the eye, so this is cakkhubhūta, the Blessed One. The color of gold is suvaṇṇavaṇṇa, the Blessed One whose color is like the color of gold, so this is suvaṇṇavaṇṇa, the Blessed One. The voice of Brahmā is brahmassara, the Blessed One whose voice is like the voice of Brahmā, so this is brahmassara, the Blessed One. Self-fallen leaves, flowers, fruits, wind, water, food: leaves and flowers and fruits are paṇṇapupphaphalāni, fallen by themselves are sayaṃpatitāni, and those are self-fallen leaves, flowers, and fruits, and wind and water are vāyutoyāni, and self-fallen leaves, flowers, fruits, wind, and water are sayaṃpatitapaṇṇapupphaphalavāyutoyāni. Those whose food is self-fallen leaves, flowers, fruits, wind, and water are sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā, the sages. What needs to be said here, that has already been said below. This, however, is a Bahubbīhi with a Dvandakammadhāraya inside, having the same case. Or else – those whose food is by means of self-fallen leaves, flowers, fruits, wind, and water are sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā. This, however, is a Bahubbīhi with different cases. Various trees, fallen flowers, fragrant slopes: various kinds of trees are nānādumā, by various trees Fallen from various trees are those, and those are flowers fallen from various trees, thus 'flowers fallen from various trees'. Scented by flowers fallen from various trees is 'scented by flowers fallen from various trees'. Whose slopes are scented by flowers fallen from various trees, that mountain king is 'whose slopes are scented by flowers fallen from various trees'. This, moreover, is an appositional Bahubbīhi containing a Karmadhāraya and a Tappurisa. Or alternatively – scented slopes are 'scented slopes'. Even though there is dependence, the compound is formed due to its intelligibility. Whose scented slopes are by flowers fallen from various trees, that mountain king is 'whose scented slopes are by flowers fallen from various trees'. This, moreover, is a non-appositional Bahubbīhi. 'Whose peak is kissed by drops from widely hanging clouds' means 'that which holds water' is 'cloud'. Who is that? Pajjunna (the rain-god). Various hanging is 'widely hanging'. And that is widely hanging and a cloud, thus 'widely hanging cloud'. Drops of the widely hanging cloud are 'drops of the widely hanging cloud'. Kissed by drops of the widely hanging cloud is 'kissed by drops of the widely hanging cloud'. Whose peak is kissed by drops of the widely hanging cloud, that mountain king is 'whose peak is kissed by drops of the widely hanging cloud'. This, moreover, is an appositional Bahubbīhi containing a Karmadhāraya and a Tappurisa. Or alternatively – a kissed peak is 'kissed peak'. Even though there is dependence, the compound is formed due to its intelligibility. Whose kissed peak is by drops of widely hanging clouds, that mountain king is 'whose kissed peak is by drops of widely hanging clouds'. This, moreover, is a non-appositional Bahubbīhi. 'Whose power, energy, and splendor are immeasurable' means 'not measured' is 'immeasurable'. And power and energy and splendor are 'power-energy-splendors'. Whose power-energy-splendors are immeasurable, that is 'whose power, energy, and splendor are immeasurable'. This, moreover, is an appositional Bahubbīhi containing a Karmadhāraya and a Dvanda. 'Whose chest, armpits, shoulders, and arms are stout' means chest and armpit and shoulder and arm are 'chest-armpit-shoulder-arms'. Whose chest-armpit-shoulder-arms are stout, that Blessed One is 'whose chest, armpits, shoulders, and arms are stout'. This, moreover, is an appositional Bahubbīhi containing a Dvanda. 'Whose cheeks, face, breasts, thighs, and hips are stout' means cheek and... cheeks and breasts and thighs and hips, cheeks-face-breasts-thighs-hips, plump cheeks-face-breasts-thighs-hips, she whose cheeks-face-breasts-thighs-hips are plump, she is one with plump cheeks-face-breasts-thighs-hips. This too is a Bahubbīhi compound with a Dvanda component, having the same case relation. Whose feet are struck by the foreheads kissed by the peaks of the crowns of the foremost devas, asuras, garuḍas, humans, nāgas, and gandhabbas, this is the meaning: devas and asuras and garuḍas and humans and nāgas and gandhabbas are devas-asuras-garuḍas-humans-nāgas-gandhabbas. And those devas-asuras-garuḍas-humans-nāgas-gandhabbas are foremost, thus foremost-devas-asuras-garuḍas-humans-nāgas-gandhabbas. The crowns of the foremost-devas-asuras-garuḍas-humans-nāgas-gandhabbas are the crowns-of-the-foremost-devas-asuras-garuḍas-humans-nāgas-gandhabbas. The peaks of the crowns-of-the-foremost-devas-asuras-garuḍas-humans-nāgas-gandhabbas are the peaks-of-the-crowns-of-the-foremost-devas-asuras-garuḍas-humans-nāgas-gandhabbas. Kissed by the peaks-of-the-crowns-of-the-foremost-devas-asuras-garuḍas-humans-nāgas-gandhabbas are kissed-by-the-peaks-of-the-crowns-of-the-foremost-devas-asuras-garuḍas-humans-nāgas-gandhabbas. And those foreheads are kissed-by-the-peaks-of-the-crowns-of-the-foremost-devas-asuras-garuḍas-humans-nāgas-gandhabbas, thus foreheads-kissed-by-the-peaks-of-the-crowns-of-the-foremost-devas-asuras-garuḍas-humans-nāgas-gandhabbas. Struck by the foreheads-kissed-by-the-peaks-of-the-crowns-of-the-foremost-devas-asuras-garuḍas-humans-nāgas-gandhabbas are struck-by-the-foreheads-kissed-by-the-peaks-of-the-crowns-of-the-foremost-devas-asuras-garuḍas-humans-nāgas-gandhabbas.