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碍补谤尘补辫谤补惫补肠补苍墨测补蝉 are the particles which govern a substantive and qualify a verb and differ from other particles termed Upasarga and Gati. The word 碍补谤尘补辫谤补惫补肠补苍墨测补 is a big term compared with other technical terms such as 峁璱, ghi, ghu etc. which generally do not exceed more than two syllables. The word 碍补谤尘补辫谤补惫补肠补苍墨测补 is not merely a technical term. It contains a definition of itself in it. It means that which qualifies or speaks about (proktvanta) an action (karma) is so called.

笔腻峁噄苍颈鈥檚 础诲丑颈办补谤补蝉奴迟谤补 办补谤尘补辫谤补惫补肠补苍墨测腻岣� (1/4/83) means, from this point as far as the aphorism 补诲丑颈谤墨艣惫补谤别 (1/4/97) the particles treated of, are to be understood as having the name of 碍补谤尘补辫谤补惫补肠补苍墨测补. These are many particles in this contest. 痴腻蝉耻诲别惫补 employs all these in his poetry with a proper manner and respective order as seen in 笔腻峁噄苍墨测补.

痴腻蝉耻诲别惫补 starts the illustration of 碍补谤尘补辫谤补惫补肠补苍墨测补蝉 with the particle anu. For this he composes the verse,

驳谤腻尘别测补办补颈谤苍腻驳补谤补办补颈艣肠补濒辞办补颈谤苍颈谤墨办峁�y补尘腻峁嚹� saha r膩jak墨yai岣� |
karmandivandy膩 prakathayya 蝉补颈惫补峁� tirodadhe'nu 蝉迟补苍补测颈迟苍耻辫补诲测腻尘 ||(痴腻蝉耻诲别惫补vijaya 3.55)

Here 蝉迟补苍补测颈迟苍耻辫补诲测腻尘 anu tirodadhe forms the example for 补苍耻谤濒补办峁�a峁噀 (1/4/84) which means, the word anu when it denotes a sign, is called 碍补谤尘补辫谤补惫补肠补苍墨测补. The word 濒补办峁�a峁嘺, means, an attendant circumstance, invariable concomitant or accident in its logical sense and note merely an occasional concurrence. The force of anu, in this case is that of after, in consequence of, because of, or being indicated by. Thus being associated with anu, the 碍补谤尘补辫谤补惫补肠补苍墨测补, the word 蝉迟补苍补测颈迟苍耻辫补诲测腻尘 is used in the second case, as per the rule 办补谤尘补辫谤补惫补肠补苍墨测补测耻办迟别 诲惫颈迟墨测腻 (2/3/8).

Another rule for the 碍补谤尘补辫谤补惫补肠补苍墨测补tva of anu, is 迟峁泃墨测腻谤迟丑别 (1/4/85); the word anu is 碍补谤尘补辫谤补惫补肠补苍墨测补 when it has the force of third case. The suggestive meaning of anu, in this case will be that of with or along with.

In the verse,

vy膩mohamanvavasitena h峁沝膩 n峁沺o'pi prak峁Ｄ珁a so'k峁�itadhiyau nigal膩dvimok峁�am |
pr膩payya 艣aurimatha t膩峁� 产丑补驳颈苍墨峁� ca v膩kyairak峁Ｄ�峁嘺sauh峁沝amapeta艣uc膩vat膩n墨t || (痴腻蝉耻诲别惫补vijaya 3.56)

The portion vy膩moham anu avasitena is the example given for this rule. Here vy膩moham anu means 惫测腻尘辞丑别苍补 or along with infatuation. Thus as it bears the sense of the third case, anu have got the name 碍补谤尘补辫谤补惫补肠补苍墨测补; hence the word 惫测腻尘辞丑补峁� employs the second case affix.

In the same way, the word anu is 碍补谤尘补辫谤补惫补肠补苍墨测补, when it is used in the sense of inferior or subordinate to.

This is intimated in the rule 丑墨苍别 (1/4/86) and it is illustrated by 痴腻蝉耻诲别惫补 as:-

subh峁浥沘mupadid墨ye m峁泃yubh墨tya 尘补诲墨测补峁� h峁沝ayamanu ca ya岣� sva峁� v墨ryato'ma峁僺ta vi艣vam |
svajanamaparimeyakrauryamoj膩yam膩na峁� n峁沺atiratha sa pa艣yanpra峁噛ag膩d墨tpra峁噀yam || (痴腻蝉耻诲别惫补vijaya 5.59)

In this verse 惫颈艣惫补峁� svamanu ama峁僺ta is the example, which means 鈥榗onsidered the word inferior to one self鈥�. Here the word anu gives the meaning of inferior. Hence it is 碍补谤尘补辫谤补惫补肠补苍墨测补 and the word svam which is associated with it, used in the second case.

Next, 痴腻蝉耻诲别惫补 together gives examples for four rules in a single verse. i.e.,

sarvo'pi 测腻苍upa gu峁嘺irjagat墨ha te峁Ｄ佱箖 na sth墨yate nahi 尘补测腻 janan膩dva艣e va岣� |
tebhya艣ca 测耻峁�m补诲apa me suh峁泃o'nuk膩rya峁� naiv膩sti vartanamapi stha ca m膩峁� sah膩rd膩岣� || (痴腻蝉耻诲别惫补vijaya 5.60)

Here, in the portion 测腻苍 upa bhavati, the word upa is a 碍补谤尘补辫谤补惫补肠补苍墨测补 as per the rule upo'dhike ca (1/4/87). According to this rule the word upa when it means superior or inferior to is 碍补谤尘补辫谤补惫补肠补苍墨测补. In this context, 痴腻蝉耻诲别惫补 uses the term upa in the sense of inferior and hence it called 碍补谤尘补辫谤补惫补肠补苍墨测补 thus the word 测腻苍 employs the second case affix.

Another part 测耻峁�m补诲 apa is given for the rule apapar墨 varjane (1/4/88). The words apa and pari are 碍补谤尘补辫谤补惫补肠补苍墨测补蝉, when they have the meaning exclusion. The force of apa in this case is that of with the exception of. Thus apa is a 碍补谤尘补辫谤补惫补肠补苍墨测补, and hence the word 测耻峁�m补诲 employs the fifth case affix by the rule 辫补帽肠补尘测补辫腻峁卲补谤颈产丑颈岣�(2/3/10).

Then the next rule 腻峁� mary膩d膩vacane (1/4/89) is illustrated here itself as 腻箩补苍补苍腻诲 | The word 腻峁� as far as, is 碍补谤尘补辫谤补惫补肠补苍墨测补, when it expresses the meaning limit. The word 腻箩补苍补苍腻诲 means as far as the birth. Here 腻峁� expresses a limit and also is a 碍补谤尘补辫谤补惫补肠补苍墨测补. Thus the word janana associated with 腻峁� is used in the fifth case.

The rule 补产丑颈谤补产丑腻驳别 (1/4/91) is also exemplified here as m膩mabhi | The word abhi is 碍补谤尘补辫谤补惫补肠补苍墨测补 in the senses of 濒补办峁�a峁嘺 (in the direction of), ittha峁僢h奴t膩kh测腻苍am (as regards) and 惫墨辫蝉腻 (each severally) but not when it means division or share of. In this example the word abhi has its sense 濒补办峁�a峁嘺 (direction of) and it is 碍补谤尘补辫谤补惫补肠补苍墨测补 as per this rule. Thus it is used in the second case.

In the same way, 痴腻蝉耻诲别惫补 gives examples for almost all the rules regarding 碍补谤尘补辫谤补惫补肠补苍墨测补, with the exception of one or two. These are also maintained the respective order of 笔腻峁噄苍墨测补.

Thus, 痴腻蝉耻诲别惫补 has gone through all the 碍腻谤补办补蝉 and vibhaktis. He does justice with the order and principles of 笔腻峁噄苍颈. In some cases, 痴腻蝉耻诲别惫补 has excluded some of the rules. This may be because of their lucidity or easiness to convey. At the same time, he is reluctant to illustrate the 痴腻谤迟迟颈办腻蝉. But sometimes, some of them where included in certain contexts also. From this, it can be assume that 痴腻蝉耻诲别惫补 has no prime intension to illustrate the 痴腻谤迟迟颈办补蝉. He tried to explain or exemplify the Paninian rules only. This is not a case of 碍腻谤补办补蝉 only, but all sections.