 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 Tamangala Charana. In this course, we are studying the three important types of Samasas. Namely, a Vyaibhava, Bahubrihi and Dvandva. So far, we have already studied a Vyaibhava Samasa and we have studied some parts of the Bahubrihi Samasa as well. We shall study Dvandva Samasa towards the end of this course. Bahubrihi Samasa is a very important type of Samasa in Sanskrit. Its structure can be explained in brief by this equation where we have X, Y as the output, one unit from the input of X and Y, two different separate independent units as far as the word form is concerned, as far as the meaning is concerned and also the accent is concerned. Now, X and Y, they are semantically interlinked, which is shown by the plus sign. And now the output generated is X, Y, which is one unit in terms of the word form, the meaning and the accent. So, the three features are Aikarthya or Aikarthatha, Aikapadya or Aikapadatha and Aikasvarya or Aikasvaratha. As far as the Bahubrihi Samasa is concerned, neither X nor Y, none of them act as the head of the newly generated Bahubrihi compound. The head of this Samasa lies outside of the compound and so both the constituents which are manifest, which are visible, they are subordinate. In the Ashtadhyayi, the Bahubrihi Samasa is treated at various places. The Samasa Vidhyayaka Sutras are stated from 2223, Shesho Bahubrihi onwards up to 2228, Tenasaheti Tulya Yogi. 2229 is Charthe Dvandvaha, the sutra that prescribes the Dvandva Samasa. Then we have the Samasantha Pratyayya Vidhyayaka Sutras, stated from 54113 onwards up to 54160. And as we have noted, in this big section, there is a small section that deals with the Samasantha Adeshas in particular. Then we have the Swara Vidhyayaka Sutras, stated in 6.2, notable amongst them is 6.2.1, Bahubrihauprakrutya Purvapadam. And then another section has from 6216 up to 120, a number of sutras dealing with the accent of the Bahubrihi Samasa. Along with that, we also have another section, 6216 onwards up to 6217, another section that deals with the accent of the Bahubrihi Samasa. We have already studied the Samasa Vidhyayaka Sutras and then we also spent considerable amount of time in studying a very important phenomenon called Umvadbhava. And now we shall move towards the study of the Samasantha Pratyayyas related to the Bahubrihi Samasa. As we all know, Samasantha Pratyayya is the Pratyayya added at the end of the Samasa. This is added at the stage of the Alayvaki Kavigraha itself. We have already seen the Samasantha Pratyayya of the Vyai Bhava Samasa in this very course. We have also studied the Samasantha Pratyayya added to the Pratyayya Samasa in the first course in this series. Let us now study the Samasantha Pratyayyas that are added to a Bahubrihi Samasa. The section begins with 54113 and continues up to 54160, the last sutra of 5.4. Let us study the first sutra, 5.4.113. Bahubrihau Sakthakshnoho swangat shach. The meaning of this sutra is, in the Bahubrihi Samasa, immediately after the words Sakthi and Akshi, meaning swangat that is own body part, the Samasantha Pratyayya shach is added. I repeat, in the Bahubrihi Samasa, Bahubrihau, immediately after the words Sakthi and Akshi, Sakthakshnoho, meaning swangat that is own body part, the Samasantha Pratyayya, shach stated in this sutra is added. Sakthi refers to the thigh bone and Akshi refers to an eye. Here we add the suffix shach to the Bahubrihi Samasa which ends in Sakthi. Let us look at the example, one whose thigh bone is long, if this is the meaning to be conveyed, the Laukika Vigraha would be, Now the Laukika Vigraha over here would be, Now, this gets the Samasantha Pratyayya by the sutra, and once we get the Samasantha Pratyayya, we immediately add the Samasantha Pratyayya. So, on account of this particular sutra, Bahubrihau, Sakthakshnoho, swangat shach, we add the suffix shach over here. So, we have the Vigraha plus Su, plus Sakthi plus Su, plus shach. Then the Pratipati ka saudhnya happens, and then Supodhatu Pratipati ka yoho applies, and we delete both the sups. So, we have the Vigraha plus Zero, plus Sakthi plus Zero, and then uh in shach is the Pratyayya, sure and sure are the Anavandhas. So, uh remains. So, we have the Vigraha plus Zero, plus Sakthi plus Zero, plus uh. And then we apply Yasiya teacher because of which, E at the end of Sakthi gets deleted. So, we have the Vigraha plus Sakthah plus uh. And when we join these together, we get Dirga Sakthah, as the finally derived compound output from the Laukika Vigraha, Dirgham Sakthi yasiyaha sa. So, Dirga Sakthah is the Pratipati ka. After that, we add the suffix Su, and then after Dirga Sakthah, we add the suffix Nish because feminine gender is to be expressed. So, we have Dirga Sakthah plus Nish plus Su, and then Su gets deleted because of Khulga Abhiyo Dirgaat, Sutya Se Pruttamahal. And so, we have Dirga Sakthah plus Nish, and Dirga Sakthah plus E long E. Once again, Yasiya teacher applies and deletes the final uh in Sakthah. And so, we have Dirga Sakthah plus E, and that is Dirga Sakthi. Dirgham Sakthi yasiyaha sa, Dirga Sakthi. This is how we derive this compound by adding the Samasantapratya yashach. Now, the feminine suffix Nish is added, mainly because of the Sutra, Siddh Gauravibhyastha, which prescribes the suffix Nish after the word Gauravadi etc. And those words which have the suffix added to them, which has got the marker sure. In the current situation, such is such a marker, and therefore, after the word Dirga Sakthah, we add the suffix Nish. Similarly, when the meaning to be expressed is, one who has eyes like a fish, minasya akshini iva akshini yasiyaha sa. This is the laukika vigraha. The laukika vigraha would be mina plus nas plus akshi plus aw. Now, we get the samasa saudhnya by the sutra anekam anepadarthe. And then we get the pratipadika saudhnya, but before that, after getting the samasa saudhnya, we add the suffix shach, stated by this sutra, because the word akshi is used here, and it is not used in the aswang sense. And so, we have the suffix shach added here. So, we have mina plus nas plus akshi plus aw plus shach. And then, we apply the pratipadika saudhnya. Then we apply a supodhatup pratipadika yoho, which deletes both the sups. So, we have mina plus akshi. And then, we apply the sutra yasiya teacher, because of which short e in akshi gets deleted. So, we have mina plus zero plus aksha plus zero plus aw. And when we join them together, we get minaksha. And when we add the suprataya after it, we have to add the suffix nish in between. So, minaksha plus e plus su. And then, because of e, now, this su gets deleted. So, we have minaksha plus e plus zero. And then, we join them together. We have the word minakshi, which is the finally usable word in the sentence. Minakshi. These are very popular words. Minakshi, jalajakshi, harianakshi, sarojakshi, et cetera, et cetera. Padmakshi, et cetera. Let us proceed further. Now, let's go to 5-4-1-1-4, which says angulayar dharuni. What it means is that, in the bahuvrihi samasa, immediately after the word anguli, which means finger, the samasanta pratyaja is added. When the word anguli stands for the wooden apparatus, dharuni. Now, it is stated here, anguli sadrushavayavam dhanyadinam vikshe panakastham dharu uchchate. Dharu is a typical word, which is a form of wood, which is used to process the grain, et cetera, which resembles the finger in the shape. Anguli sadrushavayavam dhanyadinam vikshe panakastham dharu uchchate. Which also functions to remove the husk. Kusuladhi sthita dhanyadi akarshakam, and separate the grain from the husk, et cetera. The wooden tool to process grain, et cetera, which resembles finger-like part, that is called dharu. So, when anguli refers to this wooden tool, the samasanta pratyaja shach is added at the end of the Bahuvrihi samasa. So, for example, when the meaning to be conveyed is, a wooden tool with two finger-like parts, the way anguli yasya tattu. This is the laukika vigraha, and then we have dhvi plus au, plus anguli plus au, as the laukika vigraha, and then the samasa-saudhanya takes place. So, we add the suffix shachin, and we delete both the sups. So, we have dhvi plus zero, plus anguli plus zero, plus au. And then yasya tattu applies, and deletes the final e in anguli. So, we have dhvi plus anguli plus au, and then we join these together. We get the form dhviangula, and then this su is substituted by am, and we get the form dhviangulam, dhviangulam dharu. Let us now proceed to the next sutra, dhvitri-bhyam-sha-murdhana. 5, 4, 1, 1, 5. The meaning of the sutra is, in the Bahuvrihi samasa, immediately after the word murdhan, meaning head, which comes immediately after dhvi and tri, the samasanta-pratyayasha is added. I repeat, in the Bahuvrihi samasa, immediately after the word murdhan, meaning head, which comes immediately after dhvi and tri, the samasanta-pratyayasha is added. The suffix shah is stated here, even when the suffix shach continues. So now, the purpose of introducing this shah suffix is to change the accent. Shach ensures the final vowel always accented, whereas shah, optionally, by dhvitri-bhyam-paddan-murdhasubhavriha, 6, 2, 197. So now, let us look at the example. When the meaning to be expressed is, one who has two heads, the laukika-vigraha is, dhvau-murdhanau-yasyaha-sa. This is the laukika-vigraha, and the laukika-vigraha is dhvi plus av, plus murdhan plus av, and then we add the suffix shah over here. So we have dhvi plus av, plus murdhan plus av plus shah. Now, samasa-saudhnya has taken place. So, prati-vadi ka-saudhnya takes place. And so we apply the sutra-supad-hattu-prati-vadi ka-johu. So we have dhvi plus zero, plus murdhan plus zero, plus shah. So we have dhvi plus zero, plus murdhan plus zero, plus av, and then because of av, un-in-murdhan gets deleted because of the sutra-nastadhite. So we have dhvi plus zero, plus murdha plus zero, plus av, and then we join them together. We get the form dhvi-murdha. Now we add the suffix su, dhvi-murdha plus su, and then we also add the suffix nish, and then dhvi-murdha plus e plus zero, and we get the final derived form dhvi-murdhi. Similarly, dhvi-murdha will be the prati-vadi ka, and dhvi-murdhi will be the feminine form, one who has two heads. Here we use nastadhite in order to delete the un-part of murdhan. Now we go to 5-4-1-1-7, where we have the sutra-antar-bhahir-bhaham-cha-lo-m-naha. Antar-bhahir-bhaham-cha-lo-m-naha. Meaning, in the Bahuvrihi samasa, immediately after the word lo-man, meaning short hair, which comes immediately after antar and bahir, bahis, the samasanta-pratyaya up is added. I repeat, in the Bahuvrihi samasa, immediately after the word lo-man, meaning short hair, which comes immediately after antar and bahis, the samasanta-pratyaya up is added. So if the laukika-vigraha is antar-ghatani lo-mani yasya, or bahir-ghatani lo-mani yasya, whose short hair has a tendency to go out and whose short hair has a tendency to go inwards. Now, the laukika-vigrahas are antar-plus-chas, plus lo-man-plus-chas, and then we add the samasanta-pratyaya up over here. So we have antar-plus-chas, plus lo-man-plus-chas, plus up. Then we apply the samasa-saudhnya, pratipatika-saudhnya, and then supodhattup pratipatika-yoh, which deletes both the soaps. So we have antar-plus-zero, plus lo-man-plus-zero, plus up. And then we have antar-lo-man, on account of 64, 144, nasthadhite, which deletes the un-part of lo-man, immediately before up. So we have antar-plus-lo-man, antar-plus-lo-man, plus up. So we get the form, antar-lo-man, the finally derived compound output. Then antar-lo-man-plus-zero, and we can have antar-lo-maha, as the finally derived form. Similarly, bahis-plus-chas, plus lo-man-plus-chas. This is the laukika-vigraha, and then we add the samasanta-safis up to them, bahis-plus-chas, plus lo-man-plus-chas, plus up. And so pratibhadika-savudhnya takes place, supodhatu pratibhadika-yohu takes place, and both the subs get substituted. So we have bahis-plus-zero, plus lo-man-plus-zero, plus up. And then the sutra 64 144 applies, and because of up, the un-part of lo-man gets deleted. So we have bahis-plus-lo-man-plus-up, and then sir becomes r, and r remains over here. So we have the form bahir-lo-ma, bahir-lo-ma-plus-up, and here we do the declension, and we get the form bahir-lo-maha. Let us now proceed ahead to the sutra 5 4 1 1 8, which says, ach-nasikaya-ha-saut-nyayam-nasam-cha-asthu-lath. By doing the sandhi, the same sutra would be read as ach-nasikaya-ha-saut-nyayam-nasam-cha-asthu-lath. What this means is the following. In the bhuvrihi samasa, immediately after the word nasika, meaning nose, which comes immediately after any word except sthula, the samasanta-pratyaya-ach is added, and the word nasika is substituted by nasa when the bhuvrihi samasa denotes a term. I repeat, in the bhuvrihi samasa, bhuvri-ha-u, immediately after the word nasika, meaning nose, nasikaya-ha, which comes immediately after any word except sthula, astu-lath, the samasanta-pratyaya-ach, ach-samasanta-pratyaya-ha is added, and the word nasika is substituted by nasa, nasikaya-ha-nasam. When the bhuvrihi samasa denotes a term, saudnya-yam, let us take an example. So the meaning to be expressed is one whose nose is like wood. So drur-iva-nasika-yasya-saha, drur-iva-nasika-yasya-saha. So we have dru-plus-su, plus nasika-plus-su. So then we add the suffix ach over here. So we have dru-plus-su, plus nasika-plus-su, plus achi. And then the samasa-saudnya has taken place. So the pratyavadika-saudnya takes place, and we apply supodhatup pratyavadika-yoho. And so we have dru-plus-zero, plus nasika-plus-zero, plus achi. And then, because of this present sutra, nasika gets substituted by nasa. So we have dru-plus-nasika-plus-zero, plus achi. That is substituted by dru-plus-zero, plus nasa-plus-zero, plus achi. And then the final achi of nasa is deleted because of the sutra-yasya-ticha. So we get the form dru-nasa. So after having applied the sutra-purvapadat-saudnya-yamagaha, we get the form dru-nasa. And then when we add vibhakti-stwit, dru-nasa-plus-su, and dru-nasaha, then these are the forms that are eligible to be used in the sentence. Here in dru-nasa, the cerebralization retroflex na is caused by the sutra-purvapadat-saudnya-yamagaha 843. Now like dru-nasa, we also have gonasa, one whose nose is like a cow. This samasa also undergoes a similar process. Let us go to the next sutra, upasarga-ticha, 5-4-1-1-9. What it means is that in the Bahuvrihi samasa, immediately after the word nasika, meaning nose, which comes immediately after any preverb or upasarga, the samasanta-pratyaya-ach is added and the word nasika is substituted by nasa. When no term is intended, asaudnya-artham vachanam. So when we have the laukika vigraha, pragata-nasika yasya-saha, one whose nose is pragata, protruding highly. So we get the forms pranasaha. We get the compound and then we apply the retroflex and we made the form pranasaha. The sutra upasargaad-bhulam also plays an important role over here, in the retroflex being caused, upasargaad-bhulam. Similarly, you have the example, one whose nose is raised, unnata-nasika yasya-saha. So we have the laukika vigraha, udh plus su, plus nasika plus su. So the suffix ach is added at this stage. So we have udh plus su, plus nasika plus su, plus achar. And then we apply the samasa-sahaudnya, then prathipadika-sahaudnya. So suffodhatu prathipadika-yoho applies and we delete both the sups. So we have udh plus zero, plus nasika plus zero, plus er. And then nasika gets substituted by nasa, by the present sutra. And so we have udh plus zero, plus nasa plus zero, plus er. And so we have, now the final er deleted because of yasya-ticha. So we have udh plus nasa plus er. And we join all of them together. We get the form unnasa. And then when we use it in the sentence, we add the suffix su after it. So we get the form unnasa-ha, unnata-nasika yasya-saha, unnasa-ha. Similarly, we have a vartika on this sutra which says, In place of v, in place of nasika, substitute gr, when this nasika is immediately preceded by v. For example, in vigata-nasika yasya-saha, one who has lost his nose, vigata-nasika yasya-saha. So we have v plus su, plus nasika plus su. And then the suffix ach is added. And then vigra becomes the object. And vigra becomes the nose. And so one who has lost nose will have the word vigra to be introduced in this particular context. Vigata-nasika yasya-saha, vigra. Let's now go to 5, 4, 1, 21. What this sutra means is the following. In the Bahuvrihi samasa, immediately after the word hali, meaning a big plow, and sakthi, meaning a thigh bone, which comes immediately after nae, dus and su, the samasanta-prate ach is added optionally. I repeat, in the Bahuvrihi samasa, Bahuvrihau, immediately after the words hali, meaning a big plow, and sakthi, meaning a thigh bone, which comes immediately after nae, dus and sus, the samasanta-prate ach is to be added optionally. So for example, mahadhalam, mahadhalam halihi. So hali means a big plow. So now, when the meaning to be expressed is one who does not possess a big plow, aviddemana halir yasya-saha. And now aviddemana will be replaced by nae. So we have na plus su, plus hali plus su. So we have na plus su, plus hali plus su, plus ach. And then we apply the prathivedika saudhnya. So supodhatu prathivedika yoho applies and deletes both the sups. So we have na plus zero, plus hali plus zero, plus a. And then the initial na of na is deleted by the sutra-naloponayaha. So we have a plus zero, plus hali plus zero, plus a. And then the final a in hali will be deleted optionally. So we have a plus hali plus a, which will give us the form ahala. And ahala plus su is ahalah. Optionally, we will also have the form ahali as prathivedika and ahalihi as the strivratayanta form. And then ahalihi as the compounded form. Also one who has a bad big plow is called durhala, durhalaha and durhalihi. Both these words are referring to one and the same gender, masculine. One who has a good big plow, suhalaha or suhalihi. This is because of the option provided in the sutra. Now let us look at the example of sakthi. If the meaning to be expressed is one who does not possess a thai bone, a vidyamana sakthiri yasyasaha. This is talaukika vigraha. And so the alaukika vigraha is na plus su, plus sakthi plus su. And so we add the samasanta suffix here. So we have na plus su, plus sakthi, plus su, plus achya. And then the prathivedika saudnaya takes place. So supodhatu prathivedika yoho applies. So we delete both the sups. So now we have na plus zero, plus sakthi plus zero, plus a. And then nalopo nayaha takes place because of which consonant na in na is deleted. So we have only a, a plus zero, plus sakthi plus zero, plus a. And then we apply yasyeticha because of which the final e of sakthi gets deleted. So we have a plus sakthi plus a. And finally we have asakthah, the compound output generated. And then asakthah plus su. And we have the form asakthaha to be used in the sentence. And optionally we get the form asakthi. Which is a prathivedika. And the finally derived form is asakthihi. Similarly, one who has a bad thai bone. And we have the form dussakthaha as well as dussakthihi. And the meaning is one who has a good thai bone. One can say sussakthaha as well as sussakthihi. Let's go to the next sutra. Five four one hundred and twenty-two. Nityam asic praja medha yoho. The meaning of this sutra is that in the bahubrihi samasa, immediately after the word praja meaning subjects and medha meaning intellect, which comes immediately after nai, duss and su, the samasanta prathya asic, namely as is added optionally. So it is also found in words like alpamedhasaha. One who has little intellect is alpamedhas. And we apply the sutra yasya ticha, six four one forty-eight, as well as atvasantasya chadha toho, six four one, six four fourteen, in the derivations of the examples of this particular sutra. So for example, we have the meaning to be conveyed is one who doesn't have subjects. Avidyamana praja yasahaha. So the laukika vigraha is this. A laukika vigraha is nasu plus praja plus su. Nasu plus praja plus su plus asu. Then samasa saudhnya has taken place. So prathivadika saudhnya takes place. Then we apply supodhatup prathivadika yoho. And so we get na plus zero plus praja plus zero plus asu. And then naloponayaha deletes the initial na. So we have a plus zero plus praja plus zero plus asu. And then the the t-part gets deleted. And so we have a plus praja plus asu. So we have a praja, a prajas as the prathivadika. Finally derived prathivadika. And then we add the samasanta. Then we add the suffix su after it, a prajas plus su. And then the su gets deleted. But before that the sutra atva sattasya chadha toho lengthens the penultimate in a prajas. So we have a prajas plus su. Now su gets deleted because of haldhya bhyo dirgha suti sapratamhal. And then we get the form a prajaha, a prajaha raja. One who doesn't have any subjects. That raja is called a prajaha. Similarly one who has bad subjects. And the compound form derived would be dush prajas as well as dush prajaha would be the nominative singular. One who has good subjects. Suprajas would be the samasanta form. And suprajaha would be the finally derived form. Similarly one who doesn't have intellect is the meaning to be expressed. And we have aviddemana medha yasya sahaja as the alau ki kavigraha. Then we have na plus su plus medha plus su as the alau ki kavigraha. So na plus su plus medha plus su plus as. This is the samasanta pratyaya as getting added over here. So then we apply the pratyavadi ka saudhnya. So supodhatu pratyavadi ka yo applies. So we have na plus zero plus medha plus zero plus as. Naloponayaha applies and removes the initial na. So we have a plus zero plus medha plus zero plus as. And then the t part of medha gets deleted. So we have a plus medha plus as that is amedhas. This is the finally derived output of this compound. Then we have amedhas plus su. Then because of the sutra atva santasya chadha toho, the penultimate a in amedhas gets lengthen. So we have amedhas plus su. Then su gets deleted. So we have amedhas. And finally we have the form amedha ha. Amedha ha raja. Similarly one who has bad intellect is durmedhas. Or durmedha ha is the nominative singular. And one who has good intellect, we have sumedhas and sumedha ha as the derived form of this samasa. To summarize, the samasanthapratya is a peculiar operation stated to the bhavrihi samasa. It is added to specific words with specific formal conditions as well as semantic conditions. It is also stated optionally after some of the words and always after some other words. The samasanthapratya added to the bhavrihi 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 a particular accent. It also acts as a condition for addition of feminine suffix. We continue studying the samasanthapratyas in the coming lectures. These are the texts referred to. Thank you.