 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 this lecture, we are focused on the Bahu Vrihi Samasa and an aspect of it. The structure of the Bahu Vrihi Samasa can be shown in brief by this particular equation on the slide, where we have x and y two independent entities in terms of the word form, the meaning and the accent, and they are semantically interrelated as is indicated by the plus sign. And then the speaker of Sanskrit decides to merge them together and generates an output in the form of x, y, which is one unit. The features of this x, y are Aikarthya or Aikarthatha, Aikapadya or Aikapadatha and Aikasvarya or Aikasvaratha. This is one unit. Now the head of this unit as far as the Bahu Vrihi Samasa is concerned is neither x nor y. That's why none of them is put in the bold characters. The head of this Bahu Vrihi Samasa lies outside of the compound that is z somewhere. So this x, y qualifies that z. So in the Avaibhava Samasa when the first member of the compound becomes the head, x was shown in the bold characters and in the Tathpurusha Samasa where y or the second member or the final member of the compound becomes the head, y was shown in the bold characters. Nothing of that sort happens in the Bahu Vrihi. Therefore none of the x and y is put in the bold characters. In the Ashtadhyayi, the Bahu Vrihi Samasa is dealt with at different places. So the Samasa Vidhyayaka Sutras are stated from 2 to 23 onwards up to 228. 223 is Shesho Bahu Vrihi and 228 is Tenasaheti Tulya Yoga. Samasanta Prateja Vidhyayaka Sutras are stated from 54113 onwards up to 5.4.160 and the Swara Vidhyayaka Sutras are stated in 6.2. Currently we are studying the section from 5.4.113 onwards up to 5.4.160. In this section the elements that are added or substituted at the end of the Samasa are stated with reference to the Bahu Vrihi Samasa. So far we have studied the Samasanta Prateyas. Now we from this lecture study the Samasanta Adeshas that are stated within this particular section. Samasanta Adeshas are stated from 5.4.129 up to 5.4.150. Let us study them one by one. The first of these Samasanta Adeshas is stated by the Sutra 5.4.129 which is Prasambhyam Janunor Gnyu. And the meaning of the Sutra is at the end of the Bahu Vrihi Samasa the word Janun which comes immediately after the words Pr and Sam is substituted by Gnyu. I repeat at the end of the Bahu Vrihi Samasa the word Janun which comes immediately after the words Pr and Sam is substituted by Gnyu. The Bahu Vrihi Samasa in this case is stated by So when the meaning to be conveyed is one whose knees are long the Laukika Vigraha is So here we have the Laukika Vigraha Then we have the Laukika Vigraha namely Pr plus Au plus Janu plus Au Then the Samasa Saudnia takes place and then the Prativedika Saudnia takes place Then we apply Supodhatup Prativedika Yoho So we have Pr plus 0 plus Janu plus 0 And now we substitute this Janu coming at the end of the Bahu Vrihi Samasa by Gnyu by this present Sutra 5.4.1.29 So we get the form Pradnyu which is the finally derived Bahu Vrihi Samasa output Pradnyu And then we add the suffix Su Pradnyu plus Su And then we get the form Pradnyu when the Samasa qualifies a masculine entity Similarly, when the meaning to be conveyed is one whose knees are together Sangate, Januni, Yes, Yes, This is the Laukika Vigraha And by doing the same process we derive the finally derived Bahu Vrihi Samasa output namely Saudnia And then the Prativedika Vigraha would be Saudnia The next Sutra 5.4.1.30 is Urdhvat Vibhasa What this means is at the end of the Bahu Vrihi Samasa the word Janu Which comes immediately after the word Urdhva is substituted by Gnyu optionally I repeat at the end of the Bahu Vrihi Samasa the word Janu Which comes immediately after the word Urdhva is substituted by Gnyu optionally So we have Urdhva Januni, Yes, Yes, Yes, Yes And we do the same process and substitute Janu by Gnyu optionally So we get the Samasa output as Urdhva Gnyu with the Gnyu substitution And Urdhva Janu in the absence of the Gnyu substitution That is the optional application of the substitution of Gnyu Urdhva Gnyu and Urdhva Janu This is the finally derived Bahu Vrihi Samasa output in accordance with 5.4.130 And the Prativedika Vigraha would be Urdhva Gnyu and Urdhva Janu Let us now go to 5.4.131 This is Udhaso Anang Now the meaning of the sutra is at the end of the Bahu Vrihi Samasa The word Udhas is substituted by Anang I repeat at the end of the Bahu Vrihi Samasa The word Udhas is substituted by Anang Anang is An, having the marker N which has got a very peculiar function Now here there is a Vartika statement which says Udhaso Anang is Trigrahanam Kartavyam This substitution takes place when the intended meaning has femininity in part So meaning one, a cow whose bosom is like a pitcher And this meaning is to be conveyed The following derivation happens and the finally derived Bahu Vrihi Samasa output takes place And then there are these two sutras which play a crucial role in such a derivation Namely Bahu Vrihi Udhaso Gnyu This adds the suffix Gnyu indicating the femininity After the word Udhas which is part of the Bahu Vrihi compound And this sutra is 4.1.25 And then we delete the U of the An in accordance with 64134 Namely Allopo Naham Let us look at the derivation So the Laugika Vigraha is Kondam Iva Udha Ha Ya Sya Ha Sa So now the Laugika Vigraha would be Kunda plus Su plus Udhas plus Su Then we apply the Samasa Saudhna then we apply the Pratimidika Saudhna Then Supodhatup Pratimidika Yoho applies So you have Kunda plus Zero plus Udhas plus Zero When we join them together we get the form Kundo Dhas Now Kundo Dhas we add the Pratimidika Vigraha to it So we have Kundo Dhas plus Su and then we add the femininity suffix Kundo Dhas plus Gnyu plus Su caused by the sutra Bahu Vrihi Udhaso Gnyu And then we have the sutra Udhaso Nang applying And so we have Kundo Dha An plus Gnyu plus Su So Kundo Dhan plus Gnyu plus Su And then we have the Su Pratyayagetting drop So Kundo Dhan plus Gnyu By the sutra Halgnya Abhyodir Ghat And now we have Kundo Dhan plus E So E is the actual Pratyayagetting Now because E is the beginning Pratyayagetting So we apply the sutra Alloponaha And so this E in Dhan gets deleted So we have Kundo Dha Nha plus E And finally when we join these together We get the form Kundo Dni A cow whose bosom is like a pitcher Kundo Dni Similarly Ghatodni will also be derived in the similar fashion Where the Samas output would be Ghatodhan An important sutra which plays an important role over here Is Nyitcha which says that even though the adesha is anekal But if it has the marker G Then this adesha must substitute the final element of the substituent Nyitcha 1153 Then we go to the next sutra 5.4.132 Which is Dhanushascha This sutra means that at the end of the Bahu Vrihi Samasa The word Dhanush is substituted by Anang Anang means An Now here the following sutras play a crucial role Sarvanamasthana Icha Sambuddhau in Lendening Halgyam Bhavdirga Suthisa Prattam Hal In terms of the deletion of the Su And Nalopapratibhadi Gantasya in order to delete the final Nha And we get the examples like Pushpa Dhanva and Gandhi Vadhanva Let us look at the example The meaning to be conveyed is one whose Bahu is made out of a horn One whose Bahu is made out of a horn Sarangam Dhanuhu Yesyasaha Sarangam Dhanuhu Yesyasaha This is the Laukika Vigraha And the Laukika Vigraha would be Sarangha plus Su plus Dhanush plus Su So the Samasa Saudhna takes place And so the Prathipadika Saudhna takes place So we apply the sutras upodhatup Prathipadika Yoho And delete both the sups So we have Sarangha plus Zero plus Dhanush plus Zero And then when we bring them together We get Sarangha Dhanush And then now we apply this sutra Dhanushascha And so apply the substitute Anang at the end of Dhanush That is Sir, so we have Sarangha Dhanu An And then because of this An Ecoenergy applies So we have Sarangha Dhanva An And when we join them together We get the form Sarangha Dhanvan Now in order to use it in the sentence We add the suffix Su after it So we have Sarangha Dhanvan plus Su Then we apply the sutra Sarvanamasthane Chasambuddhau And lengthen the penultimate vowel So we have Sarangha Dhanvan plus Su And then finally we delete Su By the sutra Halgnya Bhyodirga Suti Sapratamhal And so what remains is Sarangha Dhanvan And then we delete this final note By the sutra Nalopap Prathipadika And so we get the form Sarangha Dhanva As the Prathama Ekavachana Sarangha Dhanva Sarangham Dhanuhu Yastasaha Isthalavkika Vigraha And Sarangha Dhanva is the Prathama Ekavachana Of the compound Sarangha Dhanvan Similarly Adhijjam Dhanuhu Yastasaha Isthalavkika Vigraha And we get the finally derived compound output Namely Adhijya Dhanvan By substituting Su by An By this sutra Dhanushascha And the Prathama Ekavachana would be Adhijya Dhanva One whose bow has the bow string on That means one who is ready Always ready He is called Adhijya Dhanvan Or Adhijya Dhanva Its Prathama Ekavachana Then the next sutra is 5.4.133 Which is Vah Saudnyayam What this sutra means is that Is that At the end of the Bahuvrihi Samasa Which denotes a term The word Dhanush is substituted by Anang Optionally So when you have the meaning One who has 100 bows Shatam Dhanuhu Yastasaha The Optional application of the Substitution Anang gives us two forms Shatadhanush Where there is no substitution And the form remains as it is Shatadhanush But when you add Anang The form Shatadhanvan Which is the Samasa output So you have Shatadhanuhu And Shatadhanva As the Prathama Ekavachana Derived from these two samasas Shatadhanuhu and Shatadhanva This is in fact the name of a king In the Samantaka Upakkhana As the commentators have provided The information to explicate How this word denotes a Saudnyayam Now we move towards the next sutra By point four point one thirty four Which is Jaya-ya-ning Jaya-ya-ning The meaning of this sutra is At the end of the Bahuvrihi Samasa The word Jaya is substituted by Ning that is ni Once again the sutra nitcha Applies one one fifty three And says that even if the substitute Is Anikal If it is added with the marker N which it is in this case Then the substitute Substitutes the final Bahuvel And not the entire substitute So in case of Jaya A is the final sound And that A is substituted by Ni So the word Jaya means wife And its traditional explanation Is as follows She is called Jaya In which he is reborn Jaya that is wife So here is the derivation Of the Samasa Whose meaning is one whose wife Is a young woman This is the meaning to be Intended to be conveyed So you have the laukika vigraha Yuvati hi jaya yasya sahah Yuvati hi jaya yasya sahah So now the laukika vigraha Is yuvati plus su Plus jaya plus su And then the samasa saudhnya Takes place Then the prathipadi ka saudhnya Takes place So supadhatup prathipadi ka yoho Uplies And we get the form Yuvati plus zero Plus jaya plus zero Now here we apply the Umbadbhava operation And we get the form Yuvati plus zero Plus jaya plus zero And then we have Yuvati plus zero Plus jaya as the Finally derived compound As the finally derived output And now here we apply The sutra jaya Ning which substitutes A at the end of jaya Then we get Yuvati jay me Then this year gets deleted Because of Lopovirvari So we have Yuvati jay me And now we have The finally derived Bahurihi Samasa output Yuvajani Then we add The suffix Su to it We get the form Yuvajani heen So in this case Lopovirvali 6166 Uplies And deletes Yur in jay And then also The sutra 6334 Surya pumbat Bhashita pumbas ka danoom Samana dhikarade Surya apurali priyadishu Which we have already Studied in detail This applies At the stage of Yuvajani And substitutes This year by Zero And we get the form Therefore Yuvajani Let us now proceed further And study The next sutra 5.4.135 Which is Gandhasya itt Uth puti su surabhibhyaha I repeat Gandhasya itt Uth puti su surabhibhyaha The meaning is The one That follows At the end of the Bahuvrihi samasa The word gandha When comes immediately After the words Uth puti su and surabhibhyaha Is substituted by itt That is i I repeat At the end of the Bahuvrihi samasa The word gandha When comes immediately After the words Uth puti su and surabhibhyaha Is substituted by itt That is i Here we apply the sutra Alone thesya 1152 Where the Substitution is made in place Of the final element Of the substitute end So final U in gandha Is substituted by i There is a statement Which says Gandhasya ittve Tadeikanthagrahanam What it means is that The saint Or gandha A guna Should be a part Of the denoted Meaning namely Gunin Or drabhya Pushpam Salilam Vayu Etc And not Apanaha Sugandha Shobhanaha Gandha Dravvayani That is not The meaning intended Over here So The meaning to be conveyed Is One who has good scent And this is Referring to a flower And not to The shop In which The flowers Are kept For sale So one who has good scent Shobhanaha Gandha Yes This is the Laokika Vigraha And then the Laokika Vigraha is Su plus Su Plus gandha plus Su Samasa saudhna takes place Pratipati ka saudhna takes place So we apply Supodhatup Pratipati ka yoho So we have Su plus zero Plus gandha plus zero Then when we Join them together We get the form Sugandha And here we Substitute this final U by E In accordance with The present sutra So we get The form Sugandhi Sugandhi As the Finally derived Bahubrihi Samasa output Then we have Sugandhi plus Su And this Su is deleted And this Su is substituted By the Visargha So we get The form Sugandhi As the Pratama Ekavachana Of Sugandhi Similarly we get Uddhgandhi Putigandhi And Surabhigandhi As the Other forms Of the Pratama Ekavachana Of these compounds Derived by This particular sutra Substituting U at the end By E Then let us Go to the next sutra That is 5.4.136 Which is Alpakhyayam What it means is At the end Of the Bahubrihi Samasa The word gandha Which means Small amount Is substituted By E That is Ith There The tradition says Alpakhyayogandha Shabdha Alpakhyayogandha Shabdha So when the meaning is The food in which Ghee Soup Or milk Is in small quantity Alpam Asmin Bhujane Gratam Or Supaha Or Kshiram And then we get Samasa Gratagandhi Supagandhi And Kshiragandhi Pitta Addition of the Samasanta Adesha E at the end Gratagandhi Supagandhi And Kshiragandhi Let us Go to the next sutra 5.4.137 Which is Upamanaachya The meaning of this Sutra is At the end Of the Bahubrihi Samasa The word gandha Which comes Immediately after A word Denoting the Standard of comparison Is substituted By E I repeat At the end Of the Bahubrihi Samasa The word gandha Which comes Immediately after A word Denoting the Standard of comparison Is substituted By Ith Or E So when The meaning To be Conveyed Is One whose Is like that Of the cow dung So we have Padmasya Gandhaha Iwagandha Yastya Saha Or Karishastya Gandhaha Iwagandha Yastya Saha And then Padma and Karisha Being the Standard of comparison Or Upamana We At The Samasanta Adesha E In place of Final E in gandha And we get the Finally derived Samasa Output Gandhi And Padmagandhi And Karishagandhi Will be the Prathama Ekavachanas Let us proceed Further To the Sutra 5.4.138 The sutra Is Padashya Lopo Ahasthya Deepbhaha Padashya Lopaha Ahasthya Deepbhaha Meaning is At the End of the Bahuvrihi Samasa The word Denoting the Standard of comparison Different Than a list of words Beginning with Hastin Is substituted By Dilishan I repeat At the End of the Bahuvrihi Samasa The word Padha Which comes immediately After a word Denoting The standard of Comparison Different Than a list of Words Beginning with Hastin Is substituted By Dilishan 152 And The final Ur In Padha Is deleted Here Is an example One whose feet are Like that of a tiger When this meaning is To be conveyed Where we have The Laukika Vigraha Vyagrasya Padau Ivapada Yasyasaha Vyagrasya Ivapada Yasyasaha This is The Laukika Vigraha And the Laukika Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Vyagraha Now here, we apply the sutra 5, 4, 1, 38 and delete the final a in paadha. So we have vyagra paadha as the finally derived bhavvrihi samasa output, vyagra paadha. And then we add the supratyaja after it. So we have vyagra paadha plus su, then the su gets deleted because of the sutra, then we apply vavasane and then we get both the forms, vyagra paadha ending in dha as well as vyagra paadha ending in tha. Similarly, we have su muha paadha and su muha paadha on whose feet are like that of a lion, su muha paadha and su muha paadha. What is this list beginning with hastin? So when the standard of comparison is elephant etc, the bhavvrihi samasa output is hasti paadha and the prathamaika vachana is hasti paadha. No deletion takes place. This sutra 5, 4, 1, 38 does not apply. Now here is a list of words which are part of this hastyadi. Hastin, katola, gandola, gandola ka, mahi la, dasi, ghanika and kusula. Let's go to the next sutra 5, 4, 1, 39. kumbhapadi su chha. The meaning of the sutra is the bhavvrihi samasas mentioned in the group of words that begin with kumbhapadi are grammatical. I repeat, the bhavvrihi samasas mentioned in the group of words that begin with kumbhapadi are grammatical. These words have the final vowel deleted kumbhapadi. They also have a feminine suffix added to them without option. The words are always in feminine gender. These are the features of these words. So we have the words kumbhapadi, shatapadi, ashtaapadi, jaalapadi, ekapadi, malapadi, munipadi, godapadi, gopadi, kalashipadi, grtapadi, dasipadi, nishpadi, ardrapadi, krkunaapadi, krsnapadi, dronapadi, drupadi, shakritpadi, supapadi, panchapadi, arvapadi and sthanapadi. In all these words, the final er is deleted and the feminine suffix is added at the end. Also, pada has become padd over here. Let us now go to the next sutra, 5.4.140, which is sankhyasupurvasya. What it means is, at the end of the bhuvvrihi samasa, the word pada, which comes immediately after a word denoting number as well as su, is substituted by delisham. I repeat, at the end of the bhuvvrihi samasa, the word pada, which comes immediately after a word denoting number as well as su, is substituted by delisham. This takes place at the end. So, aloanthyasya 1152 applies and the final er is deleted. So, when the laukika vigraha is, when the meaning to be conveyed is one who has two legs, the laukika vigraha is dvaupadau or trayahapadaha yasya sahah, one who has two or three legs. That is the meaning intended. And the laukika vigraha is dvaupadau, trayahapadaha yasya sahah. And then the finally derived samasa output is dvipadha and tripadha. Here, sankhyas is the purvapada. So, we delete the final er in padha by the application of this particular sutra. Similarly, one whose legs are good. When this meaning is to be conveyed, the laukika vigraha is shobhanaupadau yasya sahah. And so, the finally derived compound output is supadha, where su is the purvapada. And by the application of this particular sutra, we delete the final er in padha. So, we have supadha as the finally derived bahuvrihi samasa output. To summarize, the samasanta adesha is a peculiar operation stated to the bahuvrihi samasa. It is stated to specific words with specific formal conditions as well as certain semantic conditions. It is also stated optionally after some words and always after some other words. The samasanta adesha stated to the bahuvrihi samasa has several functions. It changes the final form of the compound from vowel ending to consonant ending etc. It also acts as a condition for particular accent. It also acts as a condition for addition of feminine suffix. And the important point to be noted over here is that it is stated in the same adhikara as samasanta pratyayya. And it remains a puzzle as to why panini did not stated separately. These are the references. We continue studying some more samasanta adeshas in the next lecture as well. Thank you very much.