 Welcome. I welcome you all to this lecture in the course, Samasa in Panimian Grammar 2. As is our practice, we begin our lecture with the recitation of the Mangala Charana. In this course, we are studying three important types of Samasas in Sanskrit, namely, Avyaibhava, Bahubrihi and Dhvandva. So far in this course, we have already studied the Avyaibhava Samasa and currently we are studying the Bahubrihi Samasa, which is a very, very important and unique feature of Sanskrit, where the constituents have the head outside of the compound. This is very unique indicating the plane of the intellect on which the speaker is speaking. The features of the Bahubrihi Samasa can be explained in terms of a small equation shown below. X plus Y is equal to X, Y. So, X and Y are two independent separate entities in terms of the word form and also the meaning and also the accent. Now, they are interrelated semantically, which is shown by the plus sign in between. Now, the speaker of Sanskrit decides to merge them together and generate an output in the form of X, Y. X, Y is one unit in terms of the meaning as well as the word form as well as the accent. In general, it can be said to have the following three features namely Aikarthya or Aikarthata having one meaning, Aikapadya or Aikapadatta having one word form and Aikaspariya or Aikasparata having one accent. These are the three features of X, Y. Now, as far as the Aibhava Samasa and Tattpurusha Samasa, we use the bold characters to mark the head of the newly generated unit X, Y in terms of its constituents. As far as the Tattpurusha Samasa is concerned, we marked Y with bold characters to indicate that Y acts as the head of the Tattpurusha Samasa. In the Aibhava Samasa, we marked X as the head by marking it in the bold characters. Now, in the Bahubrihi Samasa with neither marked X nor Y with the bold characters, this mainly indicates that neither of them acts as the head of the Samasa. The head of this Samasa lies outside of this Samasa, not one of the constituents but rather an outer word which is anyapada. So, Bahubrihi Samasa is described as anyapadharthapradhana. These are the features of the Bahubrihi Samasa. Now, in the Ashtadhyayi, the Bahubrihi Samasa is stated at different places. Samasa Vidhyayaka Sutra, namely the compound prescribing sutras, the sutras which lay down the conditions for the Samasa to take place, they are stated from 2.2.23 onwards up to 2.2.28. 2.2.23 is Shesha Bahubrihi and 2.2.28 is Tenasahetitulya Yoke. 2.2.29 is Charathedvandvaha. Then, the Samasanta Pratyavidhyayaka Sutras are stated in the section 5.4.113 onwards up to 5.4.160. This big section also includes some sutras which prescribe the Samasanta Adesha, the substitution at the end of the Samasa. Then, we also have the Swara Vidhyayaka Sutras, sutras prescribing the accent related to the Bahubrihi Samasa. So, we have 6.2.1 Bahubrihauprakrutya Purva Padam, the main sutra and then we have a section that begins with 6.2.106 onwards up to 6.2.120 and also 6.2.162 onwards up to 6.2.177. This is where the Swara Vidhyayaka Sutras are stated. This is how Panini treats Bahubrihi Samasa in the Ashtadhyayi. Now, currently we are focused on the study of the Samasa Vidhyayaka Sutras. We have already studied Shesha Bahubrihi 2.2.23 and then also 2.2.24 namely Anekam Anya Padarthay. Let us proceed further and study 2.2.25 which is Sankhaya, Vyaya, Sanna, Duradhika, Sankhya, Sankhya. This particular sutra, this is the topic of today's lecture. The sutra is Sankhaya, Vyaya, Asanna, Aduradhika, Sankhya, Sankhya. There are 3 padas in the sutra. Sankhaya is the first padha. This is the Tritya Ekavachana of Sankhya, 3 slash 1 meaning with the word denoting the number. The second padha is Vyaya, Asanna, Aduradhika and Sankhya. This big Samasa contains 5 constituents, Vyaya, Asanna, Aduradhika and Sankhya. This word is in the Prathama Bhavachana, namely 1 slash 3. So, what it means is, indeclinables and the words Asanna, Aduradhika and the words denoting the number, they. Since this word is mentioned in Prathama Vibhakti, the sutra Prathama Naradishtam Samasa Upasarjanam applies and terms them as Upasarjanam and then by the sutra Upasarjanam Purvam, these words occupy the initial position of the Samasa. And the next word is Sankhya, which is Saptami Ekavachana of the word Sankhya, 7 slash 1. And this means in the sense of what is to be counted, something that is to be measured. The words continued are Sup from 212, Sahasukha from 214, Sahasukha from 213 and Samarthapadvidhi from 211. All this put together, the meaning of the sutra is available to us in the following way. An interrelated Subhanta, whose Prathipadika is a number word denoting what is to be counted, gets compounded with the other correlated or interrelated Subhanta, whose Prathipadika is either of an indeclinable or the words Asanna, Aduradhika and the number and the resultant compound is called Bahuvrihi. I repeat, an interrelated Subhanta whose Prathipadika is a number word denoting what is to be counted, gets compounded with the other interrelated Subhanta, whose Prathipadika is either of an indeclinable or the words Asanna, Aduradhika and Sankhya, that is number and the resultant compound is called Bahuvrihi. I repeat, an interrelated Subhanta, Samartham Subhantam, whose Prathipadika is a number word denoting what is to be counted, Sankhya ya Sankhya, gets compounded with the other interrelated Subhanta, Samarthaihi Subhantai Sah, whose Prathipadika is either of an indeclinable avyaya or the words Asanna, Aduradhika avyaya Sannaduradhika and also a number Sankhya and the resultant compound Samasaha is called Bahuvrihi. The words Asanna and Aduradhika mean close or near and Adhika means more than. Avyaya is an indeclinable and we have studied in detail what an avyaya is when we studied the avyayi bhava Samasa. So the meaning of this sutra can be stated in terms of the following equations. If you have avyaya as well as Asanna, as well as Aduradhika and also Sankhya as the Prathipadika of the Purvapada followed by the Suprataya plus Sankhya which means Sankhya here, followed by Su. In this case the Suprataya gets deleted and then we have output namely avyaya Sankhya, Asanna Sankhya, Aduradhika Sankhya and also Sankhya. This is the output generated by this particular sutra. A quick note on the number words in Sanskrit and when they denote Sankhya that is what is to be counted. So numbers 1 to 19 in Sanskrit always stand for the Sankhya namely what is to be counted and never for the number itself. From 20 on words the numbers stand for both Sankhya and what is to be counted and also the Sankhya that is the number itself. So we have a famous statement, Vimshattyadhyasadayikatvay sarva Sankhya Sankhya yo ho. Vimshattyadhyasankhyaha sarvaha Sankhya Sankhya yo ho and they are always also in singular number. Let us go to the concrete example. So when we have to convey the meaning those which are near 10 in number that means we are referring to either 9 or 11 entities. So we have dasanam samipe ye bhavanti te that is the laukika vigraha and then we have the laukika vigraha namely upa plus jasu plus dasan plus aam dasaam samipe upa plus jasu plus dasan plus aam the prathipati ka indasha is dasan. So now we have the sutra applying and so we have the laukika vigraha ready so samasa saudhna takes place immediately after which the samasanta prathya dach gets added bahu vriha sankhya dach o bahu ganas according to this particular sutra in 5.4 and so we have upa plus jasu plus dasan plus aam plus dach and so we have now the samasa saudhna taking place so prathipati ka saudhna takes place so we apply supodhatup prathipati kayo ho and so now we have upa plus zero plus dasan plus zero plus aam and then nasth dhita is the sutra that applies which deletes an of dasan and so we have upa plus zero plus dasa plus zero plus aam and then we join them together and we get the form upa dasa the finally derived compound output of the bahu vriha samasa then we add the suffix just after upadasha and we get the form upadasha aaha what upadasha aaha stands for is nava that is 9 entities or ekadasha that is 11 entities a remarkable feature of this particular samasa is that even though it is stated to be a bahu vriha this is a purva padartha pradhana samasa purva padartha pradhana is generally admitted to be the feature or the property of an avyai bhava samasa however here this is formally a bahu vriha samasa but semantically it is purva padartha pradhana so now the next question is what is the difference between this bahu vriha and the avyai bhava samasa stated by 216 in the sense of samipa remember we have a big samasa big sutra stating the conditions of avyai bhava samasa we rate the sutra as avyayam be bhakti samipa samvratthi vriddhi artha bhava atyaya asamprati shabdha pradurbhava pashchad yatha anupurvaya yagapadyas adrishya sampatthi sakalya antha vachaneshu in this sutra the word samipa also occurs so now what is the difference between the bahu vriha samasa stated by 2.2.25 and the avyai bhava samasa stated by 2.1.6 in the sense of samipa when what is near is the head it is a bahu vriha samasa as clear as that yadatu sami pinaha pradhanyam tada bahu vriha hi when nearness is the head and not what is near then it is avyai bhava yadatu sami pashchad pradhanyam tada avyai bhava this is the semantic difference as to what element will be the head let us take another example those which are near 10 in number that is the meaning to be conveyed dasanam asanna ye bhavanti te dasanam asanna ye bhavanti te this is the laukika vigraha now from this we get the alaukika vigraha namely asanna plus jas plus dasan plus arm now we have the alaukika vigraha so samasa saudhna takes place immediately after which we add the samasanta suffix dach which is added by the sutra bahu vriha samkhaya dach a bahu ganad and then we have asanna plus jas plus dasan plus arm plus dach now here the samasa saudhna has taken place so the prasimadika saudhna takes place and then supodhatu prasimadika yoho applies and deletes both the sups so we have asanna plus zero plus dasan plus zero plus arm and then the sutra nastadhide applies and so we have asanna plus zero plus dasa plus zero plus arm and when we join them together we get the form asanna dasa has the finally derived compound output of the bahu vriha samasa and when we use this word in the sentence we add the suffix just after it so we have asanna dasa plus jas and then when we join them together we get the form asanna dasa ha asanna dasa ha could be again nava or ekadasa nine entities or eleven entities similarly when we have to convey the meaning those which are near ten in number the alagika vriha could also be dasanam adhura ye bhavanti te now since in the sutra avyaya sanna dhurajika sankhya ha all of them they are stated in prathama vibhakti so they get upasarjanasaudhna because of prathama nirdhistam samasa upasarjanam and then they occupy the initial position of the samasa because of upasarjanam purvam so we have adhura plus jas plus dasan plus am samasa saudhna takes place and then we add the samasanta suffix bahu vriha sankhya dhach abhuganath and then we have adhura plus jas plus dasan plus am plus dhach now samasa saudhna has taken place so the prathimadika saudhna now takes place and then supadhatu prathimadika yo applies which deletes both the sups so we have adhura plus zero plus dasan plus zero plus am and then we delete the unpart of dasana nas taddhite nantasya basya lopasya ikare taddhite chapare and then we have adhura plus zero plus dasa plus zero plus am and when we join them together we get the form adhura dasa so we add the suffix just after this and we get the form adhura dasa plus jas and finally we get adhura dasa aha which again means nava or ekadasa nine entities or eleven entities lastly we have we also have the next example namely those which are more than ten in number ashaanam adhika ye bhavanti te so we have adhika plus jas plus dasan plus am where we have the samasanta prathya added by the sutra bahu rihav sankhya dhach abhuganath so we have adhika plus jas plus dasa plus am plus dhach and then we get the prathya vadika sahudna and then we apply the sutra supadhatup prathya vadika yoho and so we get adhika plus zero plus dasa plus zero plus am and then we apply nas taddhite which deletes an of dasa so we have adhika plus zero plus dasa plus zero plus am and when we join them together we get the form adhika dasa and then when we use it in the sentence we get adhika dasa plus jas and finally we get adhika dasa aha which means ekadasa on verse eleven entities here the samasanta prathya dhach is added by the sutra bahu rihav sankhya ye dhach abhuganath finally we have the sankhya getting some compounded with another sankhya two or three entities the bauva, trayova this is the laukika vigraha and the alaukika vigraha is dhvi plus av plus tri plus jas now here once again we add the samasanta suffix dhach because of the sutra bahu rihav sankhya ye dhach abhuganath and then we have dhvi plus av plus tri plus jas plus dasa and then we get the prathya dhika saudhya so we apply supo dhatup prathya dhika yoho and delete both the sups so we have d plus zero plus tri plus zero and so we have dhvi plus zero plus tri plus zero plus a and then we have the e of three which is the t part which gets deleted because of your safety check and so we have d plus zero plus tri plus a and finally we get the form dhvitra which is the finally derived compound output then we add the suffix jas to this dhvitra which gives us the form dhvitraha which means two or three so the sentence used is dhvitraha purushaha anyyantam may you bring two or three men dhvitraha purushaha anyyantam dhvitra is a peculiar kind of bahu rihi samasa the compound expresses the sense of va that is or now doubt happens to be the basic semantic condition for this particular compound and therefore it is always in plural as the commentators say avidnyate arthe bahu vachanam prayukta vayam the meaning that you don't know about anything about is always to be used in plural and so we have dhvitraha plural to summarize we studied a peculiar bahu rihi samasa and its peculiar features which are stated by 2.2.25 although in one case the purvapada is an avyayur the compound is still not an avyayi bhabha upadashaaha and so on both have purvapadartha pradhanatha yet they are different as the shades of meanings are denoted by each of them they are different in another case the bahu rihi samasa is based on the semantic condition doubt or vartha or samshaya and it is in plural mainly because in doubt entities are referred to in plural the commentators say samshaya dnyanasya bhayapaksha paramarshitvena bahu vartha visayatvaat we continue studying the bahu rihi samasa vidhayaka sutras in the next lecture these are the texts referred to by us and thank you very much