Dear Nina,
The only thing that Warder leaves out is that a bahubbīhi compound ends in a noun (Whitney 1292) which functions as an adjective. Most -in words are adjectives (Warder 122) and I believe khāyin is, therefore this compound would be a tappurisa, as there is a case relation between the components of the compound ("proclaiming + accus. vinayaṃ + gen. chandarāgānaṃ). If they are in the same case, then it is called a karmadhāraya. Either of these can be a bahubbīhi if they end with a noun and are used as an adjective to describe another noun outside the compound.
So if you take the word "bahu-bbhīhi," it is a karmadhāraya meaning "much rice" as bahu- and -bbīhi are in the same case. One might then say bahubbīhi dese atthi ("there is much rice in the country) and here it is simply a karmadhāraya. But if one then uses the compound to describe another noun in a possessive way, it becomes what is called a possessive compound (bahubbīhi - which is how it got its name): bahubbīhi puriso dānaṃ dadāti ("the man who possesses much rice, gives charity"). These compounds are to be understood in a possessive sense and are to be dissolved as yassa bahubbīhi atthi, so bahubbīhi... ("the person who has much rice is called a 'much-rice' man").
Since the bahubbīhi ends in a noun, but is used as an adjective, if it
modifies a noun in a different gender, then it changes gender. So it it
were in the dative modifying kaññā as in the sentence "he gave the
wealthy (who had much rice) girl a book" it would be so bahubbīhiyā kaññāya ganthaṃ adāsi.
Descriptions of the Buddha and the bhikkhus are full of bahubbīhis, e.g. in MN 1, 139:
ayaṃ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi.
translated by Ñāṇamoli & Bodhi (233) as "Bhikkhus, this bhikkhu is called one whose shaft has been lifted, whose trench has been filled in, whose pillar has been uprooted, one who has no bar, a noble one whose banner is lowered, whose burden is lowered, who is unfettered."
All of these compounds except for the last participle (visaṃyutto) are bahubbīhis, i. e. mostly kharmadhāryas modifying bhikkhu outside the compound. Notice how nouns that are ordinarily a different gender (like parikhā, which is fem.) , have a masc. ending to modify bhikkhu.
Whitney has a good description of all the compounds starting at section 1262 and the bahuvrīhi (Skt.) starting on section 1292. He calls a tatpuruṣa (tappurisa) a "dependent compound" (where there is a case relation between the parts of the compound) and a karmadhāraya a "descriptive compound" (where they are in the same case) and either of these, if ending in a noun and modifying another noun outside the compound can be a bahuvrīhi (bahubbīhi). Unfortunately compounds can be confusing and everybody has his/her own terminology which makes it even more confusing.
I don't have Collins' grammar in front of me, but I believe he has a description of the compounds therein. Hope this helps,
Metta, Bryan
________________________________
From: Nina van Gorkom <
vangorko@...>
To:
Pali@yahoogroups.com
Sent: Sunday, July 8, 2012 11:38:22 AM
Subject: Re: [Pali] vinayakkhaayii
Dear Bryan and Dieter,
Op 8-jul-2012, om 13:47 heeft Bryan Levman het volgende geschreven:
> Thanks for the context. According to the DPR search (Digital Pali
> Reader) it only occurs in the Devdaha sutta that you quote. Bhikkhu
> Bodhi tranlsates "Our teacher, friends, teaches the removal of
> desire and lust"
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N: chandaraagavinayakkhaayii: is it possible that this is a
bahubbiihi compound? It qualifies the teacher. Warder p. 137, they
function as adjectives. It is always equivalent to a relative clause:
who was...
I always have trouble with compounds. Perhaps it is explained more
clearly in other grammars?
Nina.
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