 Welcome. I welcome you all to this lecture in the course, Samasa in Panini and Grammar 2. As is our practice, we begin our lecture with the recitation of the Mangala Charana. Vishpesham Satchidanandam, Vandeham Yokhilan Jagat, Charikarthi Bari Bharti, Sanjari Harthi Leelaya. Vishpesham Satchidanandam, Vandeham Yokhilan Jagat, Charikarthi Bari Bharti, Sanjari Harthi Leelaya. In this course, we are focused on three types of important samasas in Sanskrit, namely, the Avyai Bhava Samasa, Bhavrihi Samasa and the Dvandva Samasa. We have already studied Avyai Bhava Samasa in detail. Together with the Samasa Vidhyayaka Sutras, we have also studied the Samasanta Pratyaya Vidhyayaka Sutras. And then we proceeded to study the Bhavrihi Samasa. We have in the previous lecture studied the general features of the Bhavrihi Samasa, a very important type of samasa in Sanskrit. The features of the Bhavrihi Samasa can be explained briefly in the form of an equation presented on this particular slide where you have X and Y, two independent units in terms of the word form as well as the meaning as well as the accent. There is also a plus sign in between the two which indicates that X and Y are semantically related. The speaker of Sanskrit decides to merge X and Y together and form an output in the form of one unit, namely, XY. So, input is X and Y, two units and output is XY, just one unit, one unit in terms of the word form as well as the meaning as well as the accent. So, the three features of the compound process in general are As far as the Bhavrihi Samasa is concerned, both X and Y, they do not assume the role of the head in the newly generated output in the form of XY. So, none of them is marked with the bold characters as we did so in the Tathpurusha Samasa as well as in the Avyai Bhava Samasa. In the Tathpurusha Samasa, out of XY, Y was always shown with the bold characters because Y acts as the head in the Tathpurusha Samasa. In the Avyai Bhava Samasa, amongst XY, X was marked with the bold characters to show that X acts as the head of XY in the Avyai Bhava Samasa. But in Bhavrihi Samasa, neither X nor Y acts as the head, rather something independent of them, namely the Z which is outside of the compound acts as the head. This is how the tradition sums it up. And this is why this Bhavrihi compound attains a supreme status, a unique status as far as the compounds are concerned because both the constituents do not become heads, they become subordinate and the other meaning which is out of the compound that becomes the head. In general, we have also said that the Bhavrihi compound becomes a qualification, a Viseshana and then its forms are determined in accordance with the forms of the Qualificand that it qualifies. Now the Bhavrihi Samasa is dealt with in the Ashtadhyayi at various places. For example, in 2.1 and 2.2 in the Ashtadhyayi, the Samasa Vidhyayaka Sutras are stated in general. For Bhavvrihi to be specific, the Samasa Vidhyayaka Sutras begin with 2.2.23, Shesho Bhavvrihi and it goes up to 2.2.28, Tena Saheti Tulya Yogi. This is a small section of sutras in which rules are laid down for the processing of the Bhavvrihi Samasa. Incidentally, 2.2.29 is the sutra prescribing the Dvandva Samasa, Charthe Dvandvaha. Now the Samasanta Pratyayavidhyayaka Sutras in the Ashtadhyayi are stated in 5.4. For Bhavvrihi Samasa, the section that begins with 5.4.113 and goes up to the end of 5.4, that is 5.4.160 is a section in which we find sutras which prescribes the suffix to be added at the end of this Samasa. Samasanta Pratyayavidhyayaka Sutra. We also noted that, in this particular section, a subsection is such that there is no Pratyayya prescribed, rather there is a substitution prescribed. Then Swaravidhyayaka Sutras, they are primarily stated in 6.2, 6.2.1 says Bhavvrihauprakritya Purvapada, the Purvapada retains its own accent. And then from 6.2.106 up to 120, as well as 6.2.162 up to 177, these are also the sections dealing with the accent on the Bhavvrihi Samasa. This is how Panini deals with the Bhavvrihi Samasa in his Ashtadhyay at different places. Let us now study the Samasa-Vidhyayaka Sutras with respect to the Bhavvrihi Samasa. The first one is 2.2.23 Shesho Bhavvrihi. There are two padas in this Samasa. There are two padas in this Sutra, Shesah, which is Prathama Ekabachana 1.1, 1 slash 1, which means remaining, and Bhavvrihi, which is Prathama Ekabachana also, 1 slash 1. What this simply means is that remaining compound is called Bhavvrihi. Remaining compound is called Bhavvrihi. And these sutras stating the Bhavvrihi compound are from 2 to 24 onwards up to 2 to 28. So let us revisit the question, what is Shesha? Shesha we saw means remaining or what remains. So the next question is what remains? What does remain from what is already stated? Uktadanyaha, Shesaha, something that is previously stated and something then remains. So in order that something remains, you need to have some previous statement. What is the previous statement with Bhavvrihi's Samasa? What is the meaning of Shesaha in this context? So before this particular Sutra, in 2.1 and 2.2, the Samasa Vidhayaka Sutras are stated. The compound presrarakipa describing sutras are stated. Remaining sutras, the other sutras, they are called Sheshas. Now in 2.1, we have sutras prescribing the Avyai Bhava Samasa starting from 2.1.5, Avyai Bhava up to 2.1.21, Anya Badar Thecha, Saudhna Yama. And after that the Tattpurusha Samasa is also prescribed from 2.1.22 onwards up to 2.1.72, the last sutra of the 2.1. In this section is stated the Vibhakti Tattpurusha Samasa, the Dvitiya, Tritiya, Chaturthi, Panchami, Saptami Tattpurusha Samasa. And also the Samanadi Karana Tattpurusha Samasa or also known as the Karma Dharaya Samasa, Tattpurusha Samanadi Karana, Karma Dharaya. This is stated in this section from 2.1.22 up to 2.1.72. When we go to 2.2, we have sutras prescribing the Tattpurusha Samasa from 2.2.1 up to 2.2.22, including the Ekadeshi Tattpurusha Samasa at the beginning of 2.2, as well as Gatshasti Tattpurusha Samasa, stated by the Sutra Shasti, as well as Gati Tattpurusha Samasa, stated by the Sutra Kugatip Pradayaha. Then we have Praditattpurusha Samasa, also stated by Kugatip Pradayaha and Upapada Tattpurusha Samasa, stated by the Sutra Upapadam Ating. So, what is not stated so far is what is Shesha that comes out as the immediate reaction of what is Shesha in the context of what we saw just now. Secondly, what is Shesha and we said what remains? What remains is Prathamantham Ittyarthaha. What it means is that two interrelated subanthas ending in Prathama, they are not yet stated to be compounded, so that is what is Shesha. In that sense, the Bahubrihi Samasa takes place. After having studied Shesha-Bahubrihi and the meaning of the word Shesha therein, let us now proceed further to study the next compound prescribing Sutra, Samasa Vidhayaka Sutra, Anekam Anyapadarthay, which is 2.2.24. Now there are two padas in the sutra, Anekam which is Prathama Ekavachana 1-1, which means more than one. Now this word Anekam is mentioned in the Prathama Vibhakti, therefore it becomes Upasarjanam, Prathama Nerjitam Samasa Upasarjanam. And since there are more than one padas which are mentioned in Prathama, both of them will fight for occupying the initial position of the Samasa. Now the next pada in the sutra is Anyapadarthay, which is Saptami Ekavachana 7-1, which means in the sense of the Adarpadha, Adarpadha out of the compound. That is different than the constituents of the Samasa. The words continued are Sup from Subha Mantriti Parangavatsvare 2.1.2, Sahasupa from 2.1.4, Sanasa from 2.1.3, Samarthapada Vidhi from 2.1.1. And after having collected all these together, we get the following meaning. More than one interrelated Subhantas ending in the first triplet namely Prathamaantam, in the sense of the meaning of the other or outer word, get compounded and the resultant compound is called Bahuprihi. I repeat, more than one interrelated Subhantas ending in the first triplet Prathamaantam in the sense of the meaning of the outer word, get compounded and the resultant compound is called Bahuprihi. I repeat, more than one interrelated Subhantas ending in the first triplet or Prathamaantam in the sense of the meaning of the other or outer word, gets compounded and the resultant compound is called Bahuprihi. This is the meaning of 2.2.24. The interrelation between the constituent Subhantas in a Bahuprihi compound is called coreferentiality or Samanadhi Karanya, coreferentiality. The interrelation between the constituent Subhantas and the outer head word is that of the meaning of the Vibhaktis except the meaning of the Prathama Vibhakti. Prathama Arthetu Navhavati, that is the traditional statement. So, here is a list of Vibhaktis which mean the following. Dhritiya Vibhakti denotes Karman when not expressed by the verbal suffix. Dhritiya Vibhakti means Karthu or Karana when not already expressed by the suffix that follows the Dhatu verbal root namely Ting. Chaturthi Vibhakti denotes Sampradana, Panchami Vibhakti denotes Apadana, Shastri Vibhakti denotes Swasvami Bhavadi Sambandha and Saptami Vibhakti denotes the meaning namely Adhikarana. Let us take the example. When the Dhritiya Vibhakti is used and Karman is denoted, then this is what happens. So, when the meaning intended is the village where water has reached, we have Praptam Udakam Yam Sah. This as the Laukika Vigraha in which Praptam and Udakam these are the two padas prominently. And of course Prapta is a krdantavad formed by adding the suffix T to verbal root Aapha with the proverb Pr. So, we have Pr plus Aapha plus T and the suffix T here means Kartha. So, Praptam means one who has reached. So, who has reached? Udakam. Udaka has reached. So, water level has reached or water has reached. Yam. So, Yam indicates the Karman, Sanyoga Shraya and therefore it is in also the Dhritiya Vibhakti. So, Praptam Udakam Yam Sah. The word Yam in this case is written in red characters as well as bold ones as well as with an underline to indicate that this Yam is the linkage of the constituents with the Anyapadaartha. Now, Praptam Udakam Yam Sah is the Laukika Vigraha since the word Anekam appears in Prathama Vibhakti in the sutra Anekam Anyapadaartha. Both these words are eligible to get the term Upasarjanam by the sutra Prathama Nirdistam Samase Upasarjanam and both of them would get the Purva Nipata but the sutra Nistha says that a verbal form which ends in the Nistha suffix always falls in the first position in the Bhavvrihi Samasa and therefore we have to place Prapta as the first member of the Samasa. So, we have Prapta plus Su plus Udaka plus Su. Both of them are in Prathama Vibhakti. Now, the Samasa Saudhna takes place and then the Prathivedika Saudhna takes place and then suppose Prathivedika Yoha applies and so we delete both the Sups. So, we have Prapta plus Zero plus Udaka plus Zero and so we have Prapta Udaka and when we join them together, we get the form Prapto Daka. This is the finally derived compound output of the Bhavvrihi compound. Now, Prapto Daka is a qualification, is a Viseshana. When we decide to use it in the sentence, we add the Supratyaya to it and then we get the form Prapto Daka. So, Prapto Daka Gramaha, the village such that which has got the water levels reached. So, water has reached the village Prapto Daka Gramaha. What this indicates is there is an action denoted by the word Prapta which is reaching and Udaka is the agent of this action of reaching, Udaka means water and village which is the object. What is being reached? Prapto Daka Gramaha. So, this relation of grammar with Prapta is indicated by the word Yam which is marked in bold as well as italics, bold as well as underline in the Laukika Vigraha and the process therein. Let us now look at Tritya Vibhakti which expresses Kartha as the meaning, relation between the constituent's meaning and the overall meaning of the word. So, the Laukika Vigraha is Udaha Rathaha Yena Saha. This is used to denote the sense one who has carried the chariot. Now, we have the Laukika Vigraha and then we get the Alaukika Vigraha, Udha plus Su plus Rathha plus Su. And then the Samasa Saudhna takes place and the Pratyavadika Saudhna takes place. Therefore, we apply Supodhatu Pratyavadika Yoho and delete both the Sups. So, we have Udha plus Zero plus Rathha plus Zero and then we join them together and we get the form Udha Rathaha. Udha Rathaha whatever is Anyapadartha. That Anyapadartha acts as the Kartha of the action of carrying denoted by the verbal root Vaha in Udha. When we decide to use the word Udha Rathha in the sentence, we add the suffix Su to it. So, we have Udha Rathha plus Su and then finally we get the form Udha Rathaha. Udha Rathaha Anadvana, the bull who has carried the chariot. So, here the action is that of carrying denoted by the verbal root Vaha. The agent is the bull denoted by the word Anadvana and Rathha is the object. The chariot is the object. Let us now have an example where the Tritiya Vibhakti is expressing the sense of Karana Karaka, the most effective instrument. The meaning to be conveyed is an instrument which destroyed the enemy. Nastaha Ripuhu Yenasaha. This is the Lauki Kavigraha. The word Nastah has got the verbal root Nasha to destroy. Nastaha has got the suffix T which means Karma. Ripu is the Karma. Yena is in the instrumental singular. Yena is highlighted as well as put in the bold characters to highlight the fact that the relationship of Nastah and Ripu with the Anyapadharatha is that of the Karana. Nastaha Ripuhu Yenasaha. So, we have the Lauki Kavigraha. Nastaha Ripuhu Yenasaha. Then we get the Allauki Kavigraha. Nastah plus Su, plus Ripu plus Su. So, Samasa Saudhnya takes place. So, Pratipati Ka Saudhnya takes place. So, Supodhatu Pratipati Ka Yoho applies and deletes both the Sups. So, we have Nastah plus Zero, plus Ripu plus Zero and then we join them together. We get the form Nastah Ripu. Nastah Ripu. Now, when we use it in the sentence, we have Nastah Ripu plus Su and then we get the form Nastah Ripuhu. Nastah Ripuhu Khadgaha. This word which destroyed the enemy. So, we are making Khadga the Qualificant and Nastah Ripu as its qualification. Nastah Ripuhu Khadgaha. And there is this Pahuvrihi Samasa. And the relationship of Karana denoted by the Tiritya Vibhakti is what is the relation between the Anyapadhartha and the constituents of the Pahuvrihi Samasa. Now, let us move ahead and look at the example of Chaturthi Vibhakti which denotes some Pradhana to be the relationship between the Anyapadhartha and the Padhartha of the constituents. So, the meaning is one for whom the oblation is brought. Uparhatam havihi yasmai sahah. One for whom the oblation is brought. Now, in this case, yasmai is marked with the bold characters as well as an underline only to highlight the fact that it is this word that shows the interrelation of the constituents of the Samasa with the Anyapadhartha, namely the Sampradhana. So, we have uparhatam plus su, plus havis plus su as the alaukika vigraha, whereas the alaukika vigraha is uparhatam havihi yasmai sahah. Now, once we get the alaukika vigraha, we get the Samasa saudhnya. We also therefore get the prathipadi ka saudhnya. And so we have supodhatup prathipadi ka yoho applying and we get uparhutahavis and then we add the samasanta suffix. And then we add the sup suffix su and then by the sutra halgya bhyo dirgahat, so this separate tamhal, su gets deleted. So, we have uparhutahavis plus zero and then we get the form uparhutahavihi as the prathama ekavachana uparhutahavihi. That is the prathama ekavachana uparhutahavihi devah. It is for God that the oblation was brought. So, God is the recipient or the Sampradhana of the action of bringing as denoted by the purple root ru with the proverb uparhutahavihi devah. To summarize, interrelated subantas in prathama are a necessary condition as input for a bahubrihi samasa. Prathamaantam ittyarthaha. The interrelation of the constituent with the other or outer meaning is however never that of the prathama. Prathamaarthetu nabhavati. Prathamaantam samaschate prathamaarthetu nabhavati. The interrelation of the constituents with the other or outer meaning is that of the karaka denoted by respective vibhakti and the other relations expressed by the shashti vibhakti. This goes to show once again that the samartha theory is based on the karaka theory. This also shows the dependencies the outer meaning has with the action denoted by one of the substituents of the bahubrihi samasa. We continue studying this particular sutra anekam anepadarthe for some time now. We will continue studying it even in the next lecture. These are our references. These are the texts referred to. Thank you very much.