 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. In this course, we are studying the three important types of Samasas in Sanskrit, namely, the Avyaibhava Samasa, the Bahuvrihi Samasa and the Dhvandva Samasa. Currently, we are focused on the Bahuvrihi Samasa, an extremely important type of Samasa in Sanskrit. The structure of the Bahuvrihi Samasa can be shown in the form of an equation as shown on this particular slide. Here we have X and Y, both independent and separate entities in terms of the word form as well as the meaning as well as accent. The plus sign in between shows that they are semantically interrelated. Now, the speaker of Sanskrit decides to merge them together and generate an output in the form of X, Y, 1 unit. So, X plus Y, this is the input and X, Y, 1 unit is the output. This output has got three features, namely, it has got one form, word form, it has got one meaning and also one accent. These three features can be summarized as These are the general features of the Samasa. As far as the Bahuvrihi Samasa is concerned, we have followed a particular notation which is missing over here. We show the head of the unit by the bold characters. In the Avyai Bhava and Tathpurusha Samasa that we have dealt with before, we have followed this practice. When we studied the Tathpurusha Samasa, we showed Y in the bold characters, thereby indicating that Y acts as the head of the unit X, Y in the Tathpurusha Samasa. In the Avyai Bhava Samasa, we showed X with the bold characters, indicating that in the Avyai Bhava, X acts as the head of the XY Samasa output. Now, in the Bahuvrihi Samasa, neither X nor Y is made in the bold characters, which indicates that neither X nor Y is the head of the Samasa. So, the entity which is out of the Samasa acts as the head of this particular type of Samasa known as Anyapadhartha Pradhanya. This is the feature, very important feature, very unique feature of the Bahuvrihi Samasa. In the Ashtadhyayi, the Bahuvrihi Samasa is dealt with at different places. For example, the Samasa Vidhayaka Sutras are stated in 2.2, namely from 2.2.23 onwards up to 2.2.28. 2.2.23 is Shesho Bahuvrihi and 2.2.28 is Tenasaheti Tullya Yogi. 2.2.29 is Charathedvandvaha prescribing the Dvandva Samasa in the sense of Chh. This is a small section of Sutras in which the conditions are laid down for the application of the Bahuvrihi Samasa. Then the Samasantha Pratyayya Vidhayaka Sutras are stated in 5.4, beginning with 5.4.68 Samasanthaaha. The Samasantha Pratyayyas with reference to the Bahuvrihi Samasas are stated in the Sutras, beginning with 5.4.113 onwards up to 5.4.160. It is extremely important here to note that in this big section, there is part of Sutras which do not prescribe the Samasantha Pratyayya per se, but rather prescribe the Samasantha Adesha per se. This we shall study when we study the Samasantha Pratyayya Vidhayaka Sutras related to the Bahuvrihi Samasa later on. And then the Swara Vidhayaka Sutras, they are stated in 6.2. For example, 6.2.1 is Bahuvrihauprakratya Purvapadam and then we have Sutras 6.2.106 up to 6.2.120, the first section, and also 6.2.162 onwards up to 6.2.177. These are some other sections dealing with the Bahuvrihi Swara Vidhayaka Sutras. Currently, we are studying the Samasantha Vidhayaka Sutras. We have already studied the Shesha Bahuvrihi and right now we are studying Anekam Anyapadarthe, 2.2.24. We have studied some aspects of Anekam Anyapadarthe and now let us continue studying it further and also some more statements added by the later commentators on this particular Sutra in an effort to accommodate as much usage as possible. So the Sutra Anekam Anyapadarthe consists of 2 padas. First one is Anekam which is Prathama Ekabachana 1 slash 1 and therefore now by the application of the Sutra Prathama Nirdishtam Samase Upasarjanam the words in Prathama they will become the Upasarjana Saudnyaka and so they will occupy the initial position in the Samasa. Then the second word is Anyapadarthe which is Saptami Ekabachana 7 slash 1 meaning in the sense of the Adharapada that is out of the compound which is different than the Constituents. Words continued are Sup from 2.1.2, Sahasupa from 2.1.4, Samasaha from 2.1.3 Samartha Padavidhi from 2.1.1. After having put all these things together we get the following meaning. More than one interrelated Subhanthas ending in the first triplet that is Prathamantham in the sense of the meaning of the other or outer word get compounded and the resultant compound is called Bahuvrihi. I repeat more than one interrelated Subhanthas Anekam Samartham Subhantham ending in the first triplet Prathamantham in the sense of the meaning of the other or outer word Anyapadarthe get compounded, Samasjante and the resultant compound Samasaha is called Bahuvrihi. On this particular sutra we find several vartika statements which try to accommodate the usage in the Panimian grammar. Let us study some of them. The first one is the following. Saptami Upamana Purvapadasya Uttarapada Lopezcha Vaktavyaha What it means is the following. In a Bahuvrihi Samasa when the Purvapada is a Samasa with the Purvapada of that Samasa being one, a word ending in the seventh case and two, a standard of comparison Saptami and Upamana then the deletion of the Uttarapada of the internal Samasa is to be stated. I repeat in a Bahuvrihi Samasa when the Purvapada is itself a Samasa with the Purvapada of that internal Samasa being one, a word ending in the seventh case either or a word which denotes a standard of comparison. When these conditions are fulfilled the deletion of the Uttarapada of that internal Samasa is to be stated. This is what is stated in this particular vartika statement. So the meaning of this vartika can be shown in the form of an equation in the following manner. If the Bahuvrihi Samasa has following structure where a plus b is an internal Samasa and so the output of a plus b is compounded with c and so we have a plus b plus c as the compound output then a plus b is an internal Samasa and it should be such that a is a word that ends in the seventh case and a b is the standard of comparison. In such a case b should be deleted, b is the Uttarapada of a b so that b should be deleted. I repeat if the Bahuvrihi Samasa has following structure namely a plus b bracket complete plus c with a plus b as an internal Samasa such that a is a word that ends in the seventh case or a b is a standard of comparison then in this case b should be deleted. This is what this vartika means. Let us look at the example. When the meaning to be denoted is one in whose throat remains the poison So in this case we have plus su plus kala plus su as the vigraha. Now in this case is an internal Samasa with kante and sthita being the constituents. So kante is a, sthita is b and kala is c. So now kante sthita kala when this is to be compounded then this vartika says that the Uttarapada of kante sthita namely sthita needs to be deleted. So let us go one by, let us go step by step one step at a time. So we have kante sthita plus su plus kala plus su. This is the alaukika vigraha. Now Samasa Saudnia takes place then Pratipadi ka Saudnia takes place then we apply supodhatup Pratipadi ka yoho so we have kante sthita plus zero plus kala plus zero. Now in kante sthita, sthita is the Uttarapada which in accordance with this particular vartika statement gets deleted. So we have kante plus zero plus kala plus zero and when we join them together we get the compound output kante kala. This is the Bahuvrihi Samasa compound output kante kala. When we use it in the sentence we add su after kante kala and so we get kante kalaha as the word in the sentence. Now kante sthita is a Purvapada within this compound. It has got sthita as the Uttarapada which is deleted on account of this particular statement. Kante kala. Now let us see the second case where a standard of comparison occupies the Uttarapada. So here we have one whose face is like that of a camel. One whose face is like the face of a camel. Ushtramukham evamukham yasyasah. Ushtramukham evamukham yasyasah. This is the laukika vigraha and so the laukika vigraha is ushtramukha plus su plus mukha plus su. Ushtramukha plus su plus mukha plus su. Now in this case Samasa Saudhna takes place and therefore Pratyabadi ka Saudhna takes place and supodhatup Pratyabadi ka yoho applies so we have ushtramukha plus zero plus mukha plus zero. And now we apply this particular statement which says that if ushtramukha is a Samasa and the Uttarapada of this Samasa is an upamana which is mukha over here then this Uttarapada is deleted. So we have ushtramukha plus mukha remaining with mukha as the Uttarapada deleted. And then when we join this together we get ushtramukha as the finally derived bahibhavrihi compound output. Then we add supratyaya to it and so we get ushtramukha as the finally derived pada. So ushtramukha is a Purvapada within this big compound and it is also an upamana and it has got mukha as the Uttarapada which is deleted on account of this present statement and we get the form ushtramukha. Let us now go to the next statement which says Samodaya Vikara Shasthyastha Bahubhrihir Uttarapada Lopas Cheti Vakta Vyam I repeat Samodaya Vikara Shasthyastha Bahubhrihir Uttarapada Lopas Cheti Vakta Vyam. What it means is in a Bahubhrihi Samasa when the Purvapada is a Shasti Tattpurusha Samasa in which Shasti means one a collection and be an effect then the deletion of the Uttarapada of the internal Samasa is to be stated. I repeat in a Bahubhrihi Samasa when the Purvapada is a Shasti Tattpurusha Samasa in which Shasti means a collection one and two and effect then the deletion of the Uttarapada of the internal Samasa is to be stated. So the meaning of this statement can be explained in the form of the following equation. When you have A plus B plus C where A plus B is forming a compound this is an internal compound and then with A plus B as an internal Samasa such that A is a word that ends in the sixth case meaning sixth case meaning a collection one or an effect two then B should be deleted I repeat if the Bahubhrihi Samasa has following structure A plus B plus C with A plus B as an internal Samasa such that A is a word that ends in the sixth case meaning one a collection and two an effect then B should be deleted. So let us take a look at the example when the meaning to be conveyed is one who has lock which has a group of hair Keshanaam Sanghataha Keshya Sanghataha and Keshya Sanghataha Chuda Yesyasaha So Keshanaam Sanghataha is a Shashti Tatpurusha Samasa which is prescribed by the Sutra Shashti but there is not the concern over here now we are dealing with the Bahubhrihi Samasa so we have Keshya Sanghataha as part of the Bahubhrihi Samasa derivation so we have Keshya Sanghataha Chuda Yesyasaha now this is the Laukika Vigraha and we come to the Laukika Vigraha now Keshya Sanghataha plus Su plus Chuda plus Su now we get the Samasa Saudhnya then we get the Pratipadika Saudhnya after that we apply the Sutra Supodhatup Pratipadika jo ho so both the subs are deleted so we have Keshya Sanghataha plus zero plus Chuda plus zero now in Keshya Sanghatah we notice that the word Sanghatah is an Uttarapada and this is a Shashti Samasa and Keshanaam Sanghataha that is the Vigraha so the word Sanghatah is put in the bold characters over here and then it gets dropped and so we have Keshya Chuda as the remaining part now because this is a Bahubhrihi Samasa so Chuda which is an Upasarjana and so it gets shortened by the Sutra Gosthri and Upasarjanas here and so finally we have Keshya Chuda as the finally derived Bahubhrihi Samasa output when we use it in the sentence we add the Pratyasu after it so we have Keshya Chuda plus Su and then we get the form Keshya Chudaha now here Sanghatah is the Uttarapada of the Shashti Tak Purusha Samasa Keshya Sanghatah in which Shashti means a collection, Keshya Sanghatah means a collection of the hair that is the braid now let us look at the next example when the meaning is one who has an ornament which is an effect of gold so Suvarna Sya Vigraha this is the first Samasa this is the Shashti Tak Purusha Samasa caused by the Sutra Shashti so Suvarna Vika Raha is the Samasa now Suvarna Vika Raha, Alangka Raha, Yashya Saha this is what is the Laukika Vigraha one who has an ornament which is an effect of gold so Suvarna Vika Raha, Alangka Raha, Yashya Saha now we form the Alau Kika Vigraha namely Suvarna Vika Raha plus Su plus Alangka Raha plus Su now this is the Alau Kika Vigraha and so we get Samasa Savadnya therefore we get Pratipati Savadnya then we apply the Sutra Supodhatup Pratipati Kayoh and we delete both the Sups so now we have Suvarna Vika Raha plus Zero now we notice that in Suvarna Vika Raha Vika Raha is the Uttarapada and it has got the relationship with Suvarna which is expressed by the Shashti Vibhakti and so therefore Samudaya Vika Raha, Shashtyashya this statement applies over here and we delete the Uttarapada Vika Raha so then we get Suvarna plus Zero plus Alangka Raha plus Zero and when we join them together we get Suvarna Alangka Raha and Suvarna Alangka Raha when we add the suffix Su after Suvarna Alangka Raha it becomes a Visargha by respective Sutras and their application and so we get the form Suvarna Alangka Raha here Vika Raha is the Uttarapada of the Shashtyatak Purusha Samasa and therefore that is deleted on account of this particular Bhartika statement so in the Samasa Kesha Sanghata Shashty means an effect such an Uttarapada is deleted on account of this statement and in the Samasa Suvarna Vika Raha Shashty means Vika Raha and such an Uttarapada is deleted on account of this statement once again this is very peculiar where we are deleting the Uttarapada of the internal Samasa so to summarize the Bahubrihi Samasa and its peculiar features are stated by these two statements also known traditionally as Vartikas in both these statements the Uttarapada deletion is stated assuming that there is an internal Samasa as a constituent of this Bahubrihi Samasa in both the cases there is non-coreferentiality or Vedhikaranatha playing an important role and by default the Bahubrihi Samasa is not generated when the Subantas are not coreferential when they are Vedhikaranatha because of Anavidhana and that is why there is need of this particular statement because otherwise such a Bahubrihi Samasa will remain unjustified in the grammar of Panini and therefore we are in need of such statements we continue to study the Sutra and some more Vartikas in the next lecture these are the texts referred to thank you