 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 aim to study the three important types of Samasas in Sanskrit, namely Avyaibhava, Bahuvrihi and Dvandva. We have already studied Avyaibhava and Bahuvrihi Samasas in some detail. Currently, we are focused on the Dvandva Samasa. This is an extremely important type of Samasa in Sanskrit. Its features can be mentioned in brief with the help of the equation mentioned on this particular slide, where we have x and y, both mentioned in square brackets, indicating that they have independent existence as far as the word form is concerned, as well as the meaning is concerned, as well as the accent is concerned. The plus sign between x and y indicates that the x and y, both they are semantically related and the speaker of Sanskrit resides, therefore, to merge them together and the process then begins and the compound gets generated and the output of this process is one unit in the form of x, y. This x, y is one unit and has got three features. Aikarthya or ekarthata, aikapadya or ekapadatta and aikasvarya or ekasvarata. Now, x, y on the slide, both of them are shown in bold characters, primarily to indicate that both of them in the Dvandva Samasa act as the head of the Samasa. In the avyayi bhava samasa, x was marked in the bold to indicate that in the avyayi bhava samasa, x that is the first member of the samasa acts as the head. In the tatpurusha samasa, y was marked with the bold characters indicating that y or the second member of the tatpurusha samasa acts as the head. In the bahuvrihi samasa, none of them was marked in the bold characters indicating that the head lies outside of the compound and neither x nor y act as the head of the samasa. Now, in the dvandva samasa, both of them x and y act as the head and therefore, they both are marked in the bold letters. In the ashtadhyayi, the dvandva samasa is stated at various places. So, the samasa vidhayaka sutra, the sutra that prescribes the samasa or lays down the condition for the processing of the compounding is 2.2.29. Charathe dvandvaha, charathe dvandvaha. Then the samasanta prathe vidhayaka sutra, the sutra that prescribes the suffix that comes at the end of the samasa is stated by the sutra 5.4.106. Then there is svara vidhayaka sutra, which is stated in a small section of rules 6.2.34 onwards up to 37. Then we have ekavat bhava vidhayaka sutras from 2.4.2 to 2.4.16. And then linga vidhayaka sutra is stated at 2.4.26. We have already studied the samasa vidhayaka sutra, charathe dvandvaha. We also studied the lone samasanta prathe vidhayaka sutra, vandva chodashahanta samahare 5.4.106. We also studied the sutras which determine the purva pada in the dvandva samasa under the theme purva pada niradharana, which are stated in 2.2. And now we in this particular lecture will concentrate on ekavat bhava. So what is ekavat bhava? When the dvandva samasa takes place, when the sense of itaretara yoga is denoted, the output samasa has the feature of the udbhut avayava bhed samoha. udbhut avayava bhed samoha, a collection samoha in which the constituent parts avayava, udbhut avayava, maintain difference bhed. The output samasa will have gender and number therefore accordingly. And so we get all the numbers singular dual as well as plural in the itaretara yoga samasa. So we get all the numbers of this underlying feature. When the dvandva samasa takes place, when the sense of samahara is denoted, the output samasa has the feature of the thirvahit avayava bhed samoha. A collection in which the difference within the constituent parts disappears. A collection in which the difference within the constituent parts disappears. The output samasa therefore will have gender, neuter and number singular. Here we do not get all the numbers singular dual as well as plural on account of this particular underlying principle. Now there are some words which demonstrate a particular feature. Whenever they get compounded as dvandva samasa, they get compounded only when the samahara is denoted and never when itaretara yoga is denoted by the speaker. This is the case with some words and so they will always be in singular and in neuter. They will always have aika as the number and this is what is ekavatbhava. Some words always get compounded when samahara is the meaning, when ekatva is denoted and therefore there is this theme ekavatbhava. 2.4.1 is the beginning of this ekavatbhava but the ekavatbhava for dvandva begins with 2.4.2. The sutra 2.4.1 is dvigur ekavachanam and 2.4.2 is dvandvas ca praniturya senanganam. So now let us study this section by one by one. So now let us study the sutras in this section one by one. First let us study 2.4.2. The sutra is dvandvas ca praniturya senanganam. The meaning is the dvandvas samasa of the limbs of animals pranayanga of the parts of the musical instruments turiyanga and the parts of the army senaanga takes place only in the sense of collection or samahara. The word ekavatbanam continued from 2.4.1 dvigur ekavatbanam. What this sutra stands for is that pranayanga dinam samahara eva. If the samahara is made obviously there will be singular number that is available to us and still this sutra is saying that there is ekavatbanam which is a restatement and that restatement reinforces a particular semantic point and that is pranayanga dinam samahara eva. Only samahara is possible of pranayanga, turiyanga and senanga and not itaretara yoga. That is the point. So here are the examples. These are the examples of the pranayanga. A group or a collection of hand and leg that is the meaning to be conveyed and we have panischa padascha anayoho samahara ha as the laukika vigraha. Then pani plus su plus pada plus su this is the laukika vigraha. Samasa saudhnya takes place. Pratipati ka saudhnya takes place. Supodhatu pratipati ka yoho applies and we delete both the supratyayas. So we have pani plus zero plus pada plus zero and then we join them together. We get the form panipada, panipada. Now we have panipada plus su and panipada is a samahara. So therefore it denotes the neuter gender and singular number. So when we add the suffix su after it by the sutra atom this su gets substituted by am. So we have panipada plus am and then there is the sandhi that takes place and we get the form panipadam as the prathama ekavachana of the word panipada. Similarly when the meaning to be conveyed is a group or collection of the head and neck. So the laukika vigraha is shirascha, grivascha, anayoho samahara ha. Shirascha, grivascha, anayoho samahara ha. So we have the laukika vigraha namely shiras plus su plus griva plus su. So the samasa saudnya takes place and the prathimadika saudnya takes place. Supodhatu prathimadika yoho applies and so we delete both the supratyayas. So we have shiras plus zero plus griva plus zero and then we join them together. Shiras griva then sa is substituted by r and ru is substituted by u and then r and u get substituted by guna. So we get the form shiro griva. Since this is advandva samasa in the sense of samahara this samasa denotes neutral gender and also singular number. So we have shiro griva plus su and now this su gets substituted by am. So we get the form shiro grivam to be used in the sentence. Now let us look at the example of tooryang, a collection or group of mradang player and a drummer. Mardangikascha panavikascha anayoh samahara. This is the laukika vigraha, mardangikascha panavikascha anayoh samahara. Mardangika is the mradang player and panavika is the drummer. So we have mardangika plus su plus panavika plus su. So samasa saudnya takes place, prathimadika saudnya takes place, supodhatu prathimadika yoho applies. We have mardangika plus zero plus panavika plus zero and so we get the finally derived one for samasa output namely mardangika panavika. Since this samasa denotes samahara this samasa will denote the neutral gender also and singular number. So we add the suffix su after it and this su gets substituted by am and so finally we get the form mardangika panavika. Now this is the example of the samahara of sedang. When the meaning to be conveyed is a group or collection of charioteer and horse rider. The laukika vigraha is prathikascha asvarohascha anayoh samahara. Prathikascha asvarohascha anayoh samahara. So we have the laukika vigraha namely rathika plus su plus asvaroha plus su and then samasa saudnya prathipadika saudnya takes place. Then supodhatu prathipadika yoho applies and we have rathika plus zero plus asvaroha plus zero. We join them together and we get the form rathikasvaroha. And then finally by applying the suprathya substituting it by am we get the form rathikasvaroha. This is the example of the senang denoting samahara. Let us go ahead and study the next sutra 2.4.3. Anuvade charananaam. The meaning of the sutra is the following. The dvandva samasa of the words denoting the branches of the veda and their recitation takes place only in the sense of collection. When the sense of mere repetition without the meaning comprehension is understood. I repeat the dvandva samasa of the words denoting the branches of the veda and their recitation charananaam takes place only in the sense of collection that is samahara. When the sense of mere repetition without the meaning comprehension is understood. Anuvade. What is the meaning of anuvade? Anuvade is a technical term and as is explained in the meaning. Anuvade stands for pramanantarabhagatasyarthasyasabdena sankirtanam anuvadaha. Pramanantarabhagatasyarthasyasabdena sankirtanam anuvadaha. Anuvada is a repetition of the word, the earth of whose is available through the other means. Charanashabdha. Shakadhyayishu. Purushayishu. The word charanana in this sutra does not refer to only the branch of veda but those who recite that branch of veda. There is another statement added on this sutra saying that this particular samasa is done only in the environment of the following elements. sthenor adhyatanyancha iti vaktabhyam. There is one more statement on this particular sutra which further delimits the scope of this particular samasa. When this statement says that the samasa is done only when a certain kind of verb is used and in a particular tense. The statement is the following sthenor adhyatanyancha iti vaktabhyam. This compound takes place when the output sentence consists of the verbs denoting the averaged past adhyatany of the verbal root stha and in. So the limited domain of stha and in as verbal roots as well as the averaged past tense make the compounding process over here in a very limited domain. So we get the sentences udagat kathakalapam and pratyasthath kathakauthumam. So katha and kalapam and kauthumam are the references to the recitation of the respective branches of the veda, katha and kalapam and kauthumam. And the point is that this recitation, udagat, this recitation remained, this recitation was established that is the meaning conveyed by udagat and pratyasthath. So katha kalapam and katha kauthumam are the samasas formed in accordance with anuvade charanam 2.4.3. As the commentators explained, katha kalapadi naam udayapratishthe pramanantaravagate yadapnaha shabdena anudhyate tada idamudaharanam. Let us proceed further to 2.4.4 adhvaryukratur anakumsakam. This sutra means that the dvandva samasa of the non-neuter words denoting the sacrifices stated in the yajur veda takes place only in the sense of collection or samahara. I repeat, the dvandva samasa of the non-neuter words anakumsakam denoting the sacrifices stated in the yajur veda adhvaryukratur. Adhvaryukratur stands for yajur veda and krathu stands for the sacrifice, the soma sacrifice in particular. So such a samasa takes place only in the sense of collection. So, arka and aspamedha are such two sacrifices and the words are not in the gender, so their samasa takes place in accordance with this particular sutra in, only in the gender and only in samahara. Arkaśca aspamedhaśca is the lauki kavigraha and we get the finally derived samasa output as arkaśvamedha and then it is samahara, so it is in neuter and also singular, so we have arkaśvamedham. Similarly, sāyānāśca atirātraśca is the lauki kavigraha and the finally derived samasa output is sāyānātirātra and then it is in neuter and singular. Krathu-sabdhā, soma yagesu uroodhāhā, that is a statement available from the commentators explaining the meaning of the word krathu and so some other sacrifices do not become eligible to be operated under this particular sutra. The next sutra is 2.4.5 which is adhyayanato aviprakṣṭākhyānaṁ. The dvandrasamāsa of the words denoting the person whose proximity in the sequence of recitation is understood takes place only in the sense of collection. I repeat, the dvandrasamāsa of the words denoting the person whose proximity aviprakṣṭākhyāna in the sequence of recitation adhyayanata is understood. It takes place only in the sense of collection or samahāra. So, padakasca, krama kasca. Padā and krama are the two parts which are to be recited in sequence in order first padā then krama. So, the reciter of the padā which is called padakā who is called padakā and the reciter of krama who is called krama kā they are placed in proximity. And therefore padakā and krama kā they get compounded only in the sense of samahāra and we get the samāsa padakā krama kā. Similarly, krama kasca vārthi kasca and so the compound output is krama kā vārthika only in the sense of samāhāra. The next word is, the next sutra is 2.4.6 jātir aprāṇinām. This means the dvandva samāsa of the words denoting the generic property of non-living takes place only in the sense of collection or samāhāra. I repeat the dvandva samāsa of the words denoting the generic property jātir of non-living, aprāṇinām, takes place only in the sense of collection. So we have ārā ca śasthri ca as the laukika vigraha and the finally derived output is ārā śasthri where because this is a neuter, so raspo nāpumsake prādipadigas applies and shortens the final long e. Similarly, dhāna ca śashkuli ca and we get the finally derived output namely dhāna śashkuli. ārā śasthri dhāna and śashkuli, these are the words referring to the generic property as pravṛttinimitta, the core cause of their usage. And so these are jāti-shabdhās but they do not refer to any living object and therefore they are non-living aprāṇi and therefore they are eligible to be compounded under this particular sutra. That commentators also note down that this sutra applies only to the words which denote the generic property of the substances and not those of the properties as well as the actions. There are vejāti ānāṁ na guna kriyājāti ānāṁ. So when the gunas like rūpa-rasa-gandha and sparsha are compounded, they are not compounded as samāhar. So we have rūpa-rasa-gandha sparshā-hā. This is itare-tara-yoga. Similarly gamana-kunchana-prasārana-ni. This is also itare-tara-yoga and this is not done the samāhar way. Then we go to the next sutra, 2.4.7, vishistalingo-nadi-desho-ag-gramāha. This sutra means that the dvandvasamāsā of the words denoting the river as well as place, nadi and desha except the village, ag-gramāha when in different gender, vishistalinga-ha takes place only in the sense of collection. I repeat the dvandvasamāsā of the words denoting the river, nadi as well as the place, desha except the village, ag-gramāha when in different gender, vishistalinga-ha takes place only in the sense of collection or samāhar. So we have udhyascha-irāvati-cha. As the lauki-kavikraha where udhyā is in masculine, irāvati is in feminine and udhyā refers to river, irāvati is also the name of a river. And so these two get compounded in the sense of samāhar and so we get udhyāvati where the final vowel is shortened on account of the sutra, raspo-napomsake-prāthipati-kasya. Similarly, ganga-cha-shonascha both appear in different genders and they are compounded in the sense of samāhar and the final output is ganga-shonas. These two examples are the ones for nadi. The next example is that for desha without mention of any village. Kuravashcha-kurukshetra-ncha-kuru-kurukshetra-kuru-kurukshetram. So kuru refers to and kurukshetra refers to a place desha. Kuru is in the masculine gender, kurukshetra is in the neutral gender and so they get compounded in accordance with this samāsar in the sense of only samāhara-kuru-kurukshetra. There are some additional statements on this sutra. For example, parvatānāṁ grahanam nabhavati. The words denoting mountains do not undergo this operation even though they can be said to be referring to the desha. So kailā-sasca-gandhamādana-ncha. Even though they are in different genders, they are not subject of this sutra and so we get kailā-sagandhamādane as itare-tara-yoga. Similarly, nagarāṇam pratīṣedhasya pratīṣedhā. So by agramaha, the nagarās are prohibited and now this statement says that the nagarās do not undergo the negation, that means negation of the negation. That means they do undergo the process stated in this particular sutra. So we have mathurāca-pataliputrāṇca. Both are in different genders, mathurā-infeminine, pataliputra-in-neuter. So here this sutra applies and you get mathurā-pataliputrā as the samārā-dvandvā. Ubhāyatā-gramānām pratīṣedhā. Ubhāyatā-gramānām pratīṣedhā. Sauriam ca ketavatancha. Sauria is the city, ketavatā is the grammar and since one of them is grammar, this is negated. And so there is no samārā-dvandvā. There is rather itare-tara-dvandvā. So we have sauria-ketavatai. Then we have 2.4.8 namely kṣudra-jantavāha. The meaning is that the Vandavasamāsā of the words denoting the small species, kṣudra-jantavāha, takes place only in the sense of collection. So daṁśasca-masakasca. Daṁśasca-masakasca. And we get the form daṁśasca-masakasca as a samārā-dvandvā. Yukācā-likśasca. The samārā-dvandvā takes place and we get the form yukā-likśa. Then we have 2.4.9 which is yeṣāṁ ca virodhāśāśvatikā. The sūtra means that the Vandavasamāsā of the words denoting the permanent opposition in animals and words takes place only in the sense of collection. So marjārāśca-masakasca. This is the samārā-dvandvā and so we have marjāra-masakā. āhiśca-nakulāśca. And there is samārā-dvandvā and we get the form āhi-nakulā. Marjāra and musakā, cat and mouse, they are understood to have the permanent opposition. Similar is the case with snake and mongos, āhi and nakulā. To summarize, the dvandvā-samāsā denoting the samārā-collection is in neutral gender. In various semantic conditions, the dvandvā-samāsā is restricted to denoting only samārā or collection, thereby denoting neutral gender and singular number. It also results in the shortening of the final vowel as well as declensions accordingly. We continue studying this ekavat-bhava in the next lecture. These are the references. Thank you very much.