 Welcome, I welcome you all to this lecture in the course Samasa in Paninian Grammar 2. As is our practice, we begin our lecture with the recitation of the Mangala Charana. Vishvesham Satchitanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjariharthi Leela Ya Vishvesham Satchitanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjariharthi Leela Ya In this course, we are focusing on three types of samasas, avyayibhava, bahuvrihi and dvandva. We first understand the overall theory of compounding that is generally applicable to all types of samasas in which we studied the samartha theory. This samartha theory is stated explicitly by Panini in his own grammar but which is delineated by the commentators on this particular grammar. Notable amongst them is the text called Vyakarana Mahabhasya composed by Patanjali in 2nd century BCE. An important chapter in this Vyakarana Mahabhasya called Samartharnika explains the samartha theory in detail. In a nutshell, Patanjali's arguments can be summed up by saying that Patanjali offers four explanations of the word samartha. Samprekshitartha, sambaddhartha, sangatartha and samsrushthartha. Amongst these four, samprekshitartha and sambaddhartha explain what is known as interrelation of padhas in the sentence. Also described by Patanjali using the technical term vyapeksha. So vyapeksha is explained by the two explanations namely sambaddhartha and samprekshitartha. And then we have these two interconnected elements merging together to form one unit as the output which is ekarthibhava as described by Patanjali. And the explanation of the word samartha in the view of ekarthibhava is sangatartha or samsrushthartha. This was the base of the theory of compounding. We also said that sentence is the input for the process of compounding. The semantic conditioning in the sentence namely the interrelated padhas which are part of the sentence is the input for the process of compounding. And the output of the process of compounding is a nominal root also called apratipadika. We then also studied the concepts of nitya samasa and anitya samasa. In this process we studied the concept of vigraha which is of two types, laukika vigraha and a laukika vigraha. Laukika vigraha refers to the dissolution of the compounds using the words which are used in the usage by the speakers of the language. A laukika vigraha refers to the same dissolution transformed into technical grammatical terminology. We also stated that the beginning of the process of compounding is this particular a laukika vigraha. And then several operations take place. We have already studied some of them. In the previous lecture we studied the purva pada karyas, various purva pada karyas. And before that we have studied the operations like subluk and also the samasanta pratyayya and before that we studied the purva pada nerdharana. Before that we studied the operations of naming the process as samasa and also the semantic conditioning. Let us study some more processes involved in the derivation of the samasa. Specifically the three types of samasas that are the focus of this particular course namely avyayibhava, bahuvrihi and dvandva. There are three operations that we shall study in this particular lecture. There are two varanakaryas. The first one is the sandhi and the second one is the uttara pada rasva, the shortening in the uttara pada. And the third important operation is related with the gender of the compound or the samasa. Let us study these three operations one by one. Let us take up varanakarya or sandhi for our study. Varanakarya or the phonological operations are the operations that are based on individual sounds. However, the environment is that of compounding and this varanakarya is also known as sandhi. The place to do this sandhi is generally towards the end of the derivation process and the outputs of these operations generally do not become inputs to any other further operations. I repeat these operations of sandhi are done towards the end of the derivation process and the outputs of these operations generally do not become inputs to any other further operations. In the samasa samhita is obligatory and samhita is defined in the paninyan grammar as parasannikarsah. The extreme proximity of two sounds is what is samhita. Since samasa is the process of merging two units together to form one unit, both the units are uttered in close proximity, extreme proximity. So samhita is obligatory in a samasa. In the sentence samhita is dependent on the desire of the speaker as it is said in the traditional sources. What it means is that in the sentence two others which are although semantically related but they are independent and separate in nature. So they could be uttered in samhita mode with close proximity or they could be uttered without the samhita mode. It depends on how the speaker wants to speak, what is the desire of the speaker at that point in time. But in samasa samhita is obligatory. So the sandhi which is based on samhita is also obligatory in the samasa. This is a by default position with obviously a few exceptions noted down in the paninyan grammar. And such a sutra mentions optionality in the sutra. We have a very famous verse in the paninyan grammatical tradition which reads like the following. samhita ekpade nitya nitya dhatupasargayoha nitya samasa vaaketu sa vipaksham apeksate What this means is that samhita ekpade nitya ekpade samhita nitya dhatupasargayoha samhita nitya samasa samhita nitya vaaketu sa samhita vipaksham apeksate What it means is samhita is obligatory within one padha. Samhita is obligatory in between the verbal root and the proverb and samhita is also obligatory within a compound. In the sentence however it expects the desire of the speaker. This is the literal translation of this particular verse. In this verse certain conditions are stated where samhita is obligatory. Amongst them samasa is one such condition and therefore we always do samhita and the result of the samhita is the sandhi which is always done in a samasa. But as we said this is done towards the very end of the entire process and once this is done generally no other sutra applies. So the sandhi does not become the input for the other sutras to apply. Now here is an example of a bahuvrihi samasa. The meaning to be conveyed is one who has immeasurable luster. This is the laukika vigraha and the laukika vigraha would be amita plus su plus abha plus su. Remember that amita as well as abha both these words are infeminine with the suffix a added in both to the words amita which is the root word amita and abha and so amita plus a is amita, abha plus a is abha. Now we have amita plus su and abha plus su and then a very important process of subluc takes place and so we have amita plus zero plus abha plus zero and so then the pummat bhava operation on the purvapada takes place after the sutra 6334 applies namely sriya pummat vashitapumska danoong samanadhi karane sriyam apurani priyadishu. This applies and then it substitutes the root form of amita in place of it that root form is amita. So we have amita plus zero plus abha plus zero and then there is also the shortening of the uttrapada and that reduces abha to abha. So we have amita plus zero plus abha plus zero and now at the final stage we have amita plus abha where a coming at the end of amita and a coming at the beginning of abha they both come in close proximity namely samhita and then in this samhita the sutra 61101 namely aakasavarane dirkhaha applies and in place of both these vowels substitutes the long vowel and so we have the finally derived compound form amita abha. A and a are substituted by their long vowel. This is the resultant form of the sandhi. This is how sandhi operations happen in the samasa. Sandhi is obligatory. It is not possible in the samasa to say amita abha without doing the sandhi. This is not possible. In the samasa one will have to do the sandhi and one will have to say amita abha. This is an extremely important feature of samasa. Let us take another example. The meaning is the direction between east and north. So we have purvasyaha uttarasyaascha deshor yad antaralam. So the sutra ding naman yantara le prescribes this particular samasa which is a bahuvrihi samasa. And so we have purva plus gnas plus uttara plus gnas as the aalav ke gav vigraha vaakya and now here 2471 supodhatup pratipadika yoho applies and so both the sups get deleted and so now we have purva plus zero plus uttara plus zero. Now we have purva plus uttara. Now in this samasa the two constituents are such that the purva padha is ending in a and the uttara padha begins with u. Now both these words are uttered in samhita mode that means they are in close proximity. In this condition the sandhi has to happen. So 6187 applies the gudan sandhi happens and we have purva, o and tara. And finally we get purva uttara as the resultant compound output. Since this is a samasa we cannot have purva and uttara as the finally derived output. It has to be one where the varnakarya in the form of sandhi has already taken place. Let us take one more example and this is the example of the avyai bhava samasa. So when the meaning is towards fire we have agnim abhi as the laukika vigraha vaakya. And so the a laukika vigraha would be abhi plus su plus agni plus am. Abhi plus su plus agni plus am. Now here we have the sutra laksanena abhiprati abhimukhe applying and therefore this samasa takes place. And now abhi occupies the first position in the samasa. After that supodhatup pratipadika yoho 2471 applies and both the sups namely su and am they get deleted. So we have abhi plus zero plus agni plus zero. And now when we join abhi and agni together we note that the word abhi is such that it ends in e followed immediately by the uttarapada which begins with a another vowel. In this case the environment for the application of the sandhi sutra 6177 eco-yanachi is fulfilled and so eco-yanachi takes place and abhi is now modified to abhi and then finally we get the derived form abhiyagni. Since this is a samasa samhita is obligatory and so we cannot have the finally derived output as abhi agni. This is not possible there has to be a sandhi so we will have abhiyagni as the output and this will be done only towards the end of the derivation process of the samasa. Let us take the example of dvandva samasa. When the meaning is krishna and arjuna together krishnaha arjunaha che this is the laukika vigraha vaakya and so the laukika vigraha would be krishna plus su plus arjuna plus su. Now we have supodhatup pratipadika yoho applying because the samasa saudhnya takes place at this particular stage. So pratipadika saudhnya takes place so su and su both of them are now part of the pratipadika. So supodhatup pratipadika yoho applies and so we get krishna plus zero plus arjuna plus zero. Then we join krishna and arjuna and because this is a samasa both the words are in the samhita mode so they are in close proximity and the condition is such that the word krishna ends in short a followed by the word arjuna which begins with short a. Now in the condition of samhita when two such vowels come in close proximity the sutra 61101 applies and substitutes the long vowel and therefore we have the finally derived output namely krishna arjuna where a and a are substituted by their long version a. Since this is a samasa we cannot have krishna and arjuna as the finally derived output. We will have the output in the samhita mode and so sandhi has to be done. Krishna arjuna is the finally derived samasa output after having done the varnakarya in the form of sandhi. These are some of the operations that happen in the derivation of the samasa. We have studied them in some detail. We have also explained some idea some philosophy behind these operations and we have also stated the place where these operations take place. Now there is one more varnakarya remaining which is uttara pada rasva. This is an operation that takes place on the final sound of the uttara pada. This operation is that of shortening. All the operations that we have seen so far they were related to the purva pada. This varnakarya however refers to the uttara pada rasva which occurs at the end of the uttara pada. So a long vowel at the end of the uttara pada is shortened. That is what this operation is with some specific environments in place like neuter gender as well as uttara pada being subordinate. So when the samasa is in neuter gender the shortening of the final vowel is stated by the sutra rasva napomsake pratipadikasya. 1, 2, 47 of the ashtadhyayi. And when the uttara pada is subordinate the uttara pada rasva the shortening of the final vowel of the uttara pada is stated by this particular sutra. The feminine suffix and the word go which are part of a subordinate word are shortened. That is the meaning of this particular sutra. Rasva napomsake pratipadikasya is self-evident. It means the pratipadika which is in the neuter gender its final vowel is shortened. Now this particular rule goes through your upasarajanasya means the feminine suffix and the word go which are part of a subordinate word are shortened. This rule operates in a specific environment of a compound where meanings of both the purva pada as well as uttara pada become subordinate to some other meaning. And that other meaning lies out of the compound. And so obviously pahuvrihi samasa is the example of this particular sutra. Let us take an example when the meaning is one who has obtained knowledge or learning. The laukika vigraha is praptaviddhya yenasaha. And the alaukika vigraha would be prapta plus su plus vidhya plus su. Now here the samasa saudhnya takes place. So pratipadika saudhnya takes place. So both the su's now are part of the pratipadika. So now supodhatup pratipadika yo ho 2471 applies and therefore both the su's are deleted. So we have prapta plus zero plus vidhya plus zero. After which the puhmat bhava operation on the purva pada takes place by the application of the sutra. So we have prapta modified to prapta and vidhya. Now because this is a pahuvrihi samasa, both the purva pada as well as the uttara pada, they are semantically subordinate to some other meaning. Both the purva pada as well as the uttara pada, they are semantically subordinate to something outside of this particular compound. So now since uttara pada is subordinate is upasarjana, this uttara pada has its long vowel at the end shortened by the sutra ghostriya upasarjana seer 1248. And so we have vidhya modified as vidhya. And so the output generated of this particular process is prapta vidhya. The input was prapta vidhya yenasaha and the output is prapta vidhya vidhya uttara pada hasva happening by the application of the sutra ghostriya upasarjana seer. We revisit the same example that we saw earlier but we focus on the uttara pada hasva now. So we have amita abha yasya sahaja as the laukika vigraha which means one who has immeasurable luster. Now we have amita plus suh plus abha plus suh as the laukika vigraha. So samasa saudhnya takes place. So pratipadika saudhnya takes place. Now we have both the suhs which are part of the pratipadika. So now supodhatup pratipadika yoho applies and deletes both the suhs. So we have amita plus zero plus abha plus zero. Then the pummat bhava operation on the purva pada happens because of 6334. So we have amita plus zero plus abha plus zero. Now since this is a bohuvrihi samasa purva pada as well as the uttara pada are semantically subordinate to some other meaning outs of this compound. Since the uttara pada is subordinate upasarjana the sutra ghostriya upasarjana seer applies and abha which has a at the end which is a long bubble is shortened and we have abha as the resultant output of the next stage in the derivation. So we have amita abha and then the sandhirul applies and then we get the output generated as amita abha. This is how uttara pada raspa takes place. This is the example of the varanakarya. Now after having studied these operations let us look at the discussion on the gender of the compound. In the dvandva compound the gender of the compound is determined by the gender of the uttara pada. This is stated by the sutra paraval lingam dvandva tattpurushayoh 2.4.26 of the ashtadhyay and this says that the gender of the dvandva samasa as well as the tattpurusha samasa is determined by the para element that is uttara pada in the samasa. So for example if we have kukkutaha mayuri chav kukkutah is masculine gender and mayuri is feminine gender. If we do the dvandva compound of these two padhas the dvandva output would be kukkutah mayuri and the gender of this samasa would be the gender of the uttara pada namely mayuri that is feminine. And so we will get the forms like kukkutah mayuri yaw etc. But if we change the order and put kukkutah as the uttara pada and so we have mayuri kukkutah as the output the gender of this compound will be determined by the gender of the uttara pada which is kukkutah which is masculine and so this compound will be in masculine gender. So we will get the declension mayuri kukkutah etc. The gender of the avyayi bhava compound is by default neuter. This is stated by the sutra avyayi bhavascha that is 2.4.18. So if we have the laukika vigraha kumarasya samipam the samasa form would be upakumara and it will be in neuter gender and so we will have upakumaram. Similarly if we have the laukika vigraha sriyam the samasa output would be adhisthri and this will be in neuter. If we have the laukika vigraha gangamano the samasa output would be anugangam and this will be in neuter. So we have anugangam. Since the bahubrihi samasa is by default a visheshana qualification its gender is determined by the gender of the visheshya as is the general rule in samskrit. So now if we have the laukika vigraha praptaviddhya yena sah. This sah is the head. So the gender of the compound praptaviddhya would be masculine. So we have praptaviddhya. In the second vigraha sah is the head feminine. So the gender of the compound praptaviddhya will be also feminine. So we will have praptaviddhya and tat in the third vigraha is in neuter. So the gender of the compound praptaviddhya will be neuter and so the compound form in the decline form would be praptaviddhya. These are extremely important points to remember as far as these three types of samasas are concerned as we shall study them in detail now. To summarize operations based on individual sounds are done at a later stage at the end of the process of the derivation of the compound. They give the final shape of the word form of the compound and denote one merged meaning realizing aikapadhyya as well as aikarthya. The grammatical gender of the compounds is determined in different manners for each of the compounds. These are the texts referred to. Thank you.