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In sequence: 'anujeṭṭhaṃ' (after the eldest). In the meaning of 'after': 'anurathaṃ' (after the chariot). In the meaning of 'simultaneous': 'sacakkaṃ nidhehi' (place with the wheel). 3. 'Yathā' (as) not in similarity. The word 'yathā', existing in the meaning of 'similar', does not form a single meaning with a word ending in Syādi. For example: 'yathā devadatto tathā yaññadatto' (as Devadatta, so Yajñadatta). 4. 'Yāva' (as far as) in limitation. The word 'yāva', existing in the meaning of 'limitation', forms a single meaning with a word ending in Syādi. Limitation is 'this much' or 'definition'. 'Yāvāmattaṃ brāhmaṇe āmantaya' (invite Brahmins up to a certain measure). 'Yāvajīvaṃ' (as long as life). What (is meant by) 'in limitation'? 'Yāva dinnaṃ tāva' (as much as given, so much...) I do not remember how much I have eaten. 5. Payyapā (words like 'bahi', 'tiro', 'pure', 'pacchā') with the fifth case. Words like 'pari' optionally combine with a word in the fifth case to form a single meaning. 'pari-pabbataṃ vassi devo' or 'pari-pabbatā' (the god rained around the mountain). 'apa-pabbataṃ vassi devo' or 'apa-pabbatā' (the god rained away from the mountain). 'ā-pāṭaliputtaṃ vassi devo' or 'ā-pāṭaliputtā' (the god rained up to Pāṭaliputta). 'bahi-gāmaṃ' or 'bahi gāmā' (outside the village). 'tiro-pabbataṃ' or 'tiro-pabbatā' (across the mountain). 'pure-bhattaṃ' or 'pure-bhattā' (before the meal). 'pacchā-bhattaṃ' or 'pacchā-bhattā' (after the meal). This is the rule for 'vetādhikāro'. 6. Anu (with) in proximity and extent. The word 'anu', when signifying proximity or extent, optionally combines with a word ending in 'syādi' to form a single meaning. 'anu-vanam-asani gatā' (the thunderbolt went along the forest). 'anu-gaṅgaṃ bārāṇasī' (Bārāṇasī is along the Ganges). Why "in proximity and extent"? 'rakkham-anuvijjotate vijju' (the lightning flashes after the cloud). 7. Tiṭṭhagvādīni (words like 'tiṭṭhagu'). Words like 'tiṭṭhagu' are treated as indeclinables in the context of forming a single meaning. 'tiṭṭhantī gāvo yasmiṃ kāle' (the time when cows stand) is 'tiṭṭhagu kālo'. 'vahaggu kālo' (the time when cows are carried). 'āyatī-gavaṃ' (the coming of cows). 'khala-yavaṃ' (barley on the threshing floor). 'lūna-yavaṃ' (reaped barley) or 'lūyamāna-yavaṃ' (barley being reaped), etc. Also, in the case of 'cyanta' (reciprocal action): 'kesā-kesi' (hair-to-hair, i.e., fighting by pulling hair). 'daṇḍā-daṇḍi' (stick-to-stick, i.e., fighting with sticks). Similarly, for expressing time and effect: 'pāto nahānaṃ' (morning bath) becomes 'pāta-nahānaṃ'. 'sāyaṃ nahānaṃ' (evening bath) becomes 'sāya-nahānaṃ'. 'pāta-kālaṃ' (morning time). 'sāya-kālaṃ' (evening time). 'pāta-meghaṃ' (morning cloud). 'sāya-meghaṃ' (evening cloud). 'pāta-maggaṃ' (morning path). 'sāya-maggaṃ' (evening path). 8. Ore, pari, paṭi, pāre, majjhe, heṭṭhā, uddhā, adho, anto (with) the sixth case. Words like 'ora' optionally combine with a word in the sixth case to form a single meaning. Their ending in 'a' is due to their being treated as indeclinables. 'ore-gaṅgaṃ' (on this side of the Ganges). 'pari-sikharaṃ' (around the peak). 'paṭi-sotaṃ' (against the current). 'pāre-yamunaṃ' (on the other side of the Yamunā). 'majjhe-gaṅgaṃ' (in the middle of the Ganges). 'heṭṭhā-pāsādaṃ' (below the palace). 'uddhā-gaṅgaṃ' (above the Ganges). 'adho-gaṅgaṃ' (below the Ganges). 'anto-pāsādaṃ' (inside the palace). Due to the repeated optional rule, forms like 'gaṅgā-ora' are also possible. 9. That is neuter. That which has been mentioned as forming a single meaning is to be understood as being in the neuter gender. And it has been exemplified as such. However, sometimes, due to the rule of 'bahula' (frequently/variously), 'yathā-parisaṃ' or 'yathā-parisāya' (according to the assembly). The meaning is 'in one's own assembly'. 10. Amādi (words ending in 'am'). A word ending in 'am' optionally combines with a word ending in 'syādi' to form a single meaning frequently. 'gāmaṃ gato' (gone to the village) becomes 'gāma-gato'. 'muhuttaṃ sukhaṃ' (momentary happiness) becomes 'muhutta-sukhaṃ'. In the case of 'upapada-samāsa' (subordinate compound), it is always so: 'kumbha-kāro' (pot-maker). 'sa-pāko' (cook). 'tanta-vāyo' (weaver). 'varā-haro' (boar-carrier). 'ntamānaktavantū' is just a sentence. hearing the Dhamma, listening to the Dhamma, having eaten rice. Slain by the king is king-slain, cut by a sword is sword-cut, like a father, equal to a father, accompanied by pleasure, food sprinkled with curds is curd-food, rice mixed with treacle is treacle-rice, since the action of sprinkling and so on is expressed by the compound itself, there is no impropriety. Sometimes the compound itself is 'snake', 'tree'. Sometimes the sentence itself is 'cut with an axe', 'to be abandoned by seeing'. To be given to the Buddha is Buddha-given, wood for a sacrificial post is post-wood, a trough for dyeing is dyeing-trough. Here it is not 'to be given to the Saṅgha'. How is it 'this for this purpose, this for this purpose, this for this purpose'? It will be in the sense of another word. Fear from savages is savage-fear, gone out of the village, separated from sexual intercourse, sometimes the compound itself is 'born of kamma', 'born of mind', here it is not 'fallen from a tree'. The king's man is king's-man. By the rule of 'mostly' (bahulādhikārā), it does not occur with 'ntamāna', 'niddhāriya', 'pūraṇa', 'bhāva', 'titta' and 'attha' in the sense of 'my imitating', 'my imitating', 'the darkest among cows, most abundant in milk', 'the fifth among disciples', 'the whiteness of the cloth'. Sometimes it does occur: 'proximity to the present'. How is it 'the brahmin's white teeth'? It does not occur due to dependence. But here it does occur: 'sandalwood scent, river sound, maiden's beauty, body touch, fruit taste', 'satisfied with fruits', 'eaten of fruits', 'pleased with fruits'. 'The brahmin's high house' does not occur due to dependence. 'The wealth of the king of Pāṭaliputta' will not occur because the genitive is in the sense of 'relation to wealth', and there is no relation to Pāṭaliputta. 'The king's cow and horse and man' is a sentence due to distinct meanings. 'The king's cows, horses, and men' (rājagavāssapurisā) occurs as a compound when there is unity. Fond of giving is giving-fond, delighting in Dhamma, delighting in giving. Sometimes the compound itself is 'lying in the womb', 'standing on land', 'lotus', 'water-lily'. Here it is not 'moderation in food', 'guarded doors in the senses', 'seated on a seat', 'to be seated on a seat'. 11. An adjective in the sense of one. An adjective is with the noun It forms a single meaning with a word having the same case ending, when it is at the beginning and end. Blue and that lotus, thus blue lotus. Cut and that grown, thus cut and grown. A thigh like a thigh, a thigh and that dark, thus dark-thighed. A lion like a lion, a sage and he a lion, thus sage-lion. Virtue itself is wealth, thus virtue-wealth. Sometimes it is just a sentence: Puṇṇa Mantāṇiputta, Citta the householder. Sometimes it is just a compound: Black snake, red rice. What is "visesanaṃ"? A carpenter snake. What is "ekattheneti"? Different from black. How is it "pattajīviko, āpannajīviko, māsajāto"? It will be in the sense of another word. 12. Nañ. This "Nañ" (negative particle) forms a single meaning with a word having a case ending. Not a brahmin, thus non-brahmin. Due to the prevalence rule, with words not having the same meaning, it occurs in some cases: "verses not to be sung again," "having made no space," "having gone from no root to a root." Slightly brown, slightly reddish. This is a compound "syādi syādine" (word with case ending with word with case ending). It is just a sentence, as there is no over-application. 13. Ku and others are always in the non-syādi rule. The word "Ku" and the prefixes form a single meaning with a word having a case ending, always, except in the context of the syādi rule. A bad brahmin, thus kubrahmin. Slightly hot, thus kaduṇha. A leader, an anointing, having done well, well done, a bad man, badly done, a good man, well done, highly praised, excessively praised, slightly brown, bound. (9) "Prefixes in the sense of 'gone' and others with the first case." Gone forth teacher, thus pācariya. A student. (10) "Accādayo (ati and others) in the sense of 'exceeded' and others with the second case." Exceeded the couch, thus atimañca. Exceeded the garland. (11) "Avādayo (ava and others) in the sense of 'cut' and others with the third case." A forest cut by a cuckoo, thus avakokila. Avamayūra. (12) "Pariyādayo (pari and others) in the sense of 'sick' and others with the fourth case." Sick for study, thus pariyajjhena. (13) "Nyādayo (ni and others) in the sense of 'gone out' and others with the fifth case." Gone out from Kosambi, thus nikkosampi. What is "asyādividhimhi"? It shines towards the tree. 14. Cī with verbs. The suffix "Cī" forms a single meaning with words having case endings in the sense of verbs. Having made dirty. 15. Bhūsanādarānā They are called *alaṃsāsā*. The words *alaṃ* and so on, when referring to adornment and other meanings, become one in meaning with verbs ending in *syā* and so on, as in *alaṃkariya* (having adorned), *sakkacca* (carefully), *asakkacca* (carelessly). Why "adornment and so on"? *Alaṃbhutvā gato* (having been sufficient, he went), *sakkatvā gato* (having honored, he went), *asakkatvā gato* (having dishonored, he went), meaning "prepared, beautiful, ugly." 16. And others. And other words often become one in meaning with verbs ending in *syā* and so on, as in *purobhūya* (having been in front), *tirobhūya* (having been hidden), *tirokariya* (having hidden), *urasikariya* (having put on the chest), *manasikariya* (having paid attention), *majjhekariya* (having put in the middle), *tuṇhībhūya* (having been silent). 17. Or in the sense of many others.