 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. Our aim in this course is to study the three types of samasas in Sanskrit, namely Avyaibhava, Bahuvrihi and Dwandhava. We have already studied the Avyaibhava Samasa as well as the Bahuvrihi Samasa. Now remains the Dwandhava Samasa which we shall study from this lecture onwards. Dwandhava is yet another extremely important type of samasa in Sanskrit whose features can be shown in the form of an equation in brief shown on this slide. Where you have x and y two independent entities in terms of the word form as well as the meaning as well as the accent. There is a plus sign in between them which indicates that they are semantically related and therefore the speaker of Sanskrit decides to merge them together. And the process then follows and the output generated is x, y, one unit. And the three features of this x, y are Aikarthi or Aikarthata, Aikapadhy or Aikapadhatta and Aikasvary or Aikasvarata. Now as far as the Dwandhava Samasa is concerned, both x and y are shown in the bold letters. This indicates that both x and y act as the head of this particular samasa. It was x which acted as the head in the Aivhava Samasa. Therefore we marked x only in the bold letters in the Aivhava Samasa equation. As far as the Tatpurusha Samasa is concerned, y was marked as bold because y acts as the head in the Tatpurusha Samasa. In the Bahubrihi Samasa none of the x and y acts as the head so none of the x and y was put in the bold characters. However in Dwandhava Samasa both x and y act as the head and therefore they are both marked in the bold letters. In the Ashtadhyayi, the Dwandhava Samasa has got only one Samasa Vidhyayaka Sutra namely Charthe Dwandhvaha, 2.29 Charthe Dwandhvaha. There is only one Samasanta Pratyaya Vidhyayaka Sutra namely 5.4.106. There are only a few Swara Vidhyayaka Sutras namely 6.2.34 onwards up to 37. Then there are Ekavad Bhava Vidhyayaka Sutras in the section from 2.4.1 onwards or 2 onwards up to 16. And the Linga Vidhyayaka Sutra, the Gender Vidhyayaka Sutra is stated at 2.4.26. This is how Dwandhava Samasa is treated at various places in the Ashtadhyayi. Let us first study the Samasa Vidhyayaka Sutra namely Charthe Dwandhvaha. There are two padhas in the Sutra, Charthe and Dwandhvaha. So Charthe is 7 slash 1 of Charthe. What it means is in the meaning of the word Char. The Dwandhava Samasa takes place. The words continued are Samarthapada Vidhi from 2.1.1, Sup from 2.1.2, Sahasupa from 2.1.4, Samasaha from 2.1.3, then Anekam from 2.2.24 and the meaning of the Samasutra would be the following. In the meaning of the word Char, many words ending in Sup which are semantically related to each of the words ending in Sup are compounded and the resultant compound is termed as Dwandhava. I repeat, in the meaning of the word Char, many words Anekam. In the meaning of the word Char, many words ending in Sup which are semantically related to each of the words ending in Sup are compounded and the resultant compound Samasaha is termed Dwandhvaha. Obviously, the next question is what are the meanings of the word Char intended over here? Char means and, so what are its meaning? The meaning of Char is and with 4 additional features. They are Samutchaya, Anvachaya, Itaretara Yoga and Samahara. All these 4 mean and but there are some additional features and shades involved in these different categorizations. Samutchaya, Anvachaya, Itaretara Yoga as well as Samahara. Among these 4 meanings, 2 are such that the Dwandhava Samasa does not take place when they get denoted. They are Samutchaya and Anvachaya. And 2 meanings are such that the Dwandhava Samasa does take place when they get denoted and they are Itaretara Yoga and Samahara respectively. Let us study these 4 one by one. First, let us see what is Samutchaya. Samutchaya is nothing but conjunction. The traditional commentators provide the explanation of Samutchaya in the following manner. Paras par nirapikshasya anekasya ekasmin pratisambandhini anvayaha samutchayaha I repeat, Paras par nirapikshasya anekasya ekasmin pratisambandhini anvayaha samutchayaha Association with one respective connection of the many unrelated is called Samutchaya Paras par nirapikshasya many unrelated anekasya ekasmin pratisambandhini anvayaha So, the correlation or the respective connection of the Dravya in Dravya. So, 2 substances in one substance. So, the anvaya of 2 substances in one substance. Dravya gunao, 2 properties in one substance. Gunae dravyae, 2 substances in one property. Dravya dravyae, 2 substances in one substance. And let us take some examples and explain this. So, radnaha gaushcha asvashcha. In the king, the bull as well as the horse, they get associated. Rajan is the dravya. Gau and ashva both are also dravya. So, there is samutchaya of go and ashva. Samutchaya of the dravyas, 2 substances in one substance namely Rajan. Sometimes there is the samutchaya of 2 gunas in one dravya. 2 properties in one substance like pataha, rakthaha, shuklascha. Here we are talking about the cloth, pataha. And this has got 2 qualities, the collection of 2 qualities, rakthaha, shuklascha. The redness as well as whiteness is associated with this substance patta. Sometimes in guna, the 2 substances they get associated. Gunae dravyae, 2 substances in one property. Rakthaha, pataha, kundalancha. In the redness, cloth and the ring are associated. Similarly, kriyayam dravyae, 2 substances associated in one action. Ishvaram gurum cha bhajasva, worship God as well as the teacher. Here both God and teacher are associated with an action of worshipping. Where we notice that there are actually 2 sentences, Ishvaram bhajasva, worship the God, gurum bhajasva, worship the teacher and they are merged together by addition of the cha indicating the samutchaya. So we have Ishvaram gurum cha bhajasva. Since both God and the teacher are related to the action of worshipping and not with each other. They cannot be said to be in vyapeksha and hence there is no samarthya and hence there is no samasa taking place. So the traditional commentators say samutchaya na samasaha asamarthya. Let us now study anvachaya. Anvachaya is explained in the traditional commentaries as I repeat I repeat When something secondary is connected in accordance with the main which is many fold then such a collection is called anvachaya. When something secondary is connected in accordance with the main which is many that is called anvachaya. Thus we have bhiksham atta gamcha anayur. There are 2 sentences, bhiksham atta gamcha anayur. Wonder for the arms and bring the cow back. There are 2 sentences. The main action intended over here is bhiksham atta. Wonder for the arms. So the commentators explain this in the following manner. Atrahi, adarshanath, ananayana pegam, atatyava bhiksham. Here due to non-visibility suppose the cow is not visible even though he does not bring the cow, he still wanders for the arms. Anatanthu bhiksham na gam anayati. He does not bring the cow without wandering for the arms because the main action intended over here is wandering for the arms. Bhiksham atta. Atta na pe nan visya gam anayati. While wandering he does not make any effort to find the cow and bring the cow back. So bringing the cow back is completely secondary and does not pair any significance on the main action which is wandering for the arms. Now, the commentators say that anva chayetu apradhanam eva charthe vartate na tubpradhanam iti anekasya padashya charthe vartya bhava at samasa bhava ha. I repeat anva chayetu apradhanam eva charthe vartate na tubpradhanam iti anekasya padashya charthe vartya bhava at samasa bhava ha. Since both arms and cow are not related to each other they cannot be said to be in vyapeksha and hence there is no samarthya and hence there is no samasa. So the traditional commentators say anva chayetu na samasa ha asamarthyaat. There is no samasa because there is no semantic relatedness. What remains are the two other explanations of charthe namely itaretara yoga and samahar. Let us study them now. Let us first study itaretara yoga. Itaretara yoga is explained in the traditional commentaries as when many elements which are interrelated and which become one without demonstrating the difference in the parts of them when such elements are associated with one meaning it is called itaretara yoga. I repeat when many elements which are interrelated and which become one without demonstrating the difference in the parts of them when such elements are associated with one meaning it is called itaretara yoga. For example, hariharao kurta ha. In this hariharao is the samasa and there is itaretara yoga. Hariharao kurta ha means hari and hara work together. What is important to note here is that the meaning intended is harisahita ha hara ha. Hari works together with hara and harasahita ha hari. And hara works together with hari. So sahitya rests on both of them. Harisahita ha hara ha harasahita ha hari hi. So sahitya harihara kartrukam karanam iti bodhaha as the commentators explained. Similarly, in the form plaksha nyagrodhau they say plaksho pi nyagrodha sahaya ha nyagrodhau pi plaksha sahaya ha. This is explained in the commentaries using a technical term called yugapat adhikaran vachanata which is highly debated and also discussed even in the modern times. So here is the derivation of the samasa. Harischa harascha. This is the laukika vigraha. And so the laukika vigraha is hari plus su plus hara plus su. Samasa saudhnya takes place. Pratipadika saudhnya takes place. So supodhatuk pratipadika yoho applies. And we have hari plus zero plus hara plus zero. And when we join them together we get the form harihara. Then we add the suprataya au, harihara plus au. And then by applying the sandhiros we get the form hariharao. Now here is an example where more than two elements are compounded simultaneously. We have ramashcha, lakshmanashcha, bharatashcha, shatrugna. So this is the laukika vigraha. And the laukika vigraha is rama plus su, plus lakshmana plus su, plus bharatah plus su, plus shatrugna plus su. Now the samasa saudhnya takes place. So the pratipadika saudhnya takes place. So supodhatuk pratipadika yoho applies. And so we delete all the sups. So we have rama plus zero, plus lakshmana plus zero, plus bharatah plus zero, plus shatrugna plus zero. And when we join them together we get the form rama, lakshmana, bharatah, shatrugna as the finally derived dvandva samasa output. rama, lakshmana, bharatah, shatrugna. Now to this word we add the suffix jas. And then we get the form rama, lakshmana, bharatah, shatrugna. So in this itaretara yoga both the constituents are, all the constituents of the samasa they act as the head. And so their number also is represented by the respective vibhakti. Now let us study the remaining meaning of ch, namely samahara. This is how it is explained. I repeat. That is called samahara where many interrelated entities, which get associated with one entity as one group, with the differences of parts disappeared. That is called samahara. I repeat. That is called samahara where many interrelated entities, prasparanirapekshanam eva, which get associated with one entity as one group, samhatirupenayatra anvayaha, with the differences of parts disappeared. avayava bhedatirodhani. For example, chatropanahmanaya, bring the group of umbrella and shoes together. So we have the lauki kavigraha, chatramcha upanatcha anayoho samaharaha. And so the alauki kavigraha is chatra plus su, plus upanah plus su. Now we add the samasanthya pratyaya touch over here. So we have chatra plus su, plus upanah plus su, plus touch. Tvandvaachodashahantaat samaharae. 5, 4, 1, 0, 6. Now the prativedika-saudnaya takes place. So we apply supadhatup prativedika-yoho. And so we delete both the subs. So we have chatra plus zero, plus upanah plus zero, plus uh. And then we join them together. We get the form chatropanah. Then, because this is a samahara, so this samahara dvandva assumes the neuter gender. Sannapum sakam is the sutra. And therefore this suprataya is substituted by am. And we get the form chatropanah. In this case, the umbrella as well as the shoes are interrelated as a group with the differences of them being parts disappeared. They get associated with the action of bringing as one object. So it gets the suffix denoting the singularity because it is samahara, which is one. The difference between itaretara yoga and samahara is stated in the following lines. I repeat. What this means is that the group is the head in both these cases. In the itaretara yoga, the group is comprehended along with the parts. And hence the property is residing in the parts become the core meaning of the compound. And the group is never recognized, never cognized without those parts. And in samahara what happens is In case of the samahara, the group is comprehended to be an additional entity over and above the parts and hence being a group itself becomes the core property of the compound. This is the main difference between itaretara yoga and samahara. To summarize, itaretara yoga and samahara are the two meanings of cha in which the interrelatedness of meanings namely samarthya is visible. And hence the dvandva samasara takes place only in these two meanings. When the meaning itaretara yoga is denoted, the compound takes the number of the parts of the interrelated group. And when the meaning samahara is denoted, the compound takes the singular number, the number for a particular or any group. We continue studying the dvandva samasara and the samasanthya pratyaya as well as ekavad bhava etc. in the coming lectures. These are the texts referred to. Thank you very much.