 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. Vishvesham Satchidanandam, Vandeham Yokilan Jagat, Charikarthi Bari Bharati, Sanjari Harthi Leelaya. Vishvesham Satchidanandam, Vandeham Yokilan Jagat, Charikarthi Bari Bharati, Sanjari Harthi Leelaya. In this course, we are studying the three important types of samasas in Sanskrit, namely the Avyaibhava Samasa, Bahuvrihi Samasa and the Dvandhava Samasa. Out of them, we have already studied Avyaibhava Samasa and currently we are focused on the Bahuvrihi Samasa, which is an extremely important type of samasa in Sanskrit, a very peculiar kind of samasa. The structure of the Bahuvrihi Samasa can be represented in the form of an equation, a brief equation at that in the following manner. Where we have X and Y as two independent two different entities in terms of the word form as well as the meaning as well as the accent. There is a plus sign in between which indicates that they are semantically related and so the speaker of Sanskrit has decided to merge them together and then the process begins and culminates in the generation of the output in the form of X, Y, namely one unit. So, the input is in the form of two units, the output is in the form of one unit X, Y in terms of the meaning generated as well as the word form as well as the accent. So, X, Y can be said to possess three features namely Aikarthya, Aikarthatha, Aikapadya or Aikapadatha and Aikasvaryya or Aikasvaratha. These are the features of samasa in general. As far as the Bahuvrihi Samasa is concerned, none of X and Y are marked in the bold characters, which indicates that none of them acts as the head of the samasa. In case of Avyai Bhava and Tatpurusha, we showed the respective heads with the bold characters. In Avyai Bhava Samasa, X was shown in the bold to indicate that X acts as the head of X, Y. In the Tatpurusha Samasa, Y was marked with bold characters indicating that Y acts as the head of XY in the Tatpurusha Samasa. But in Bahuvrihi Samasa, neither X nor Y act as the head of the samasa. So, the head of this samasa lies outside of this samasa, which is very, very peculiar. In the Ashtadhyayi, the Bahuvrihi Samasa is dealt with at various places. Thus, samasa-vidhayaka sutras, namely the compound prescribing sutras, they are stated in the section beginning with 2223 Shesha Bahuvrihi, up to 2228 Tenasaheti Tullya Yoga. Incidentally, 2229 is Charathedvandvaha. And we have studied all these sutras prescribing the Bahuvrihi Samasa. Then we have the samasanta-pratyayavidhayaka sutras, which talk about the samasanta-suffix, the suffix that is added at the end of the samasa. This is a very big section beginning with 54113, up to 54160, that is the end of the fifth adhyaya. And as we have noted, in this big section, there is another small section, in which the samasanta adheshas are prescribed and not exactly the pratyayas. We are yet to see and study this particular section. So, our vidhayaka sutras are stated in 6.2. 6.2.1 is Bahuvrihauprakrutya Purvapadam. And then we have sutras from 6216 up to 120. And then another set, namely 62162 onwards, up to 62177. These are the sutras dealing with the Swara of the Bahuvrihi Samasa. This is how the Bahuvrihi Samasa is stated in the ashtadhyayi. Currently, we are focusing on the Pumbhadbhava, a very important operation that happens in the Bahuvrihi Samasa mainly. We have already studied the sutra that states the conditions, the basic conditions when fulfilled, the Bahuvrihi Samasa takes place and the Pumbhadbhava operation happens. In this lecture, in order to understand the sutra better, let us also study the counter examples, the pratyodaharanas, as they are called in the tradition of the Panayan grammar. Let us study them one by one. What we do here is that we ask questions to each and every word and check what this word brings about in the overall sutra. The idea is that it is absolutely essential to have this word in the sutra for if this word is omitted from the sutra, the sutra would shape in a particular manner and would generate the output which is non-desirable. So in order to avoid that, we need to have a particular word in the sutra and that is how the pratyodaharanas is structured. This is dealt with in detail in our work called pratyodaharanas, Vimarsha, Sanskrit work which is yet to be published. Let us come back to the question in hand. The question is what is Pumbhadbhava and this is the explanation. Let us revisit it. A feminine form generated by adding a suffix to the nominal root, nominal root is a Pratipadika, goes back to the form of the nominal root. I repeat, a feminine form goes back to the form of the nominal root is called Pumbhadbhava. The location of this Pumbhadbhava is the Purvapada of a compound. This happens in the Purvapada with limited environment existing around, either in the Purvapada or in the Uttarapada which we have already studied in the previous lecture. So, for example, the equation which is stated in the next bullets also explains this particular fact. Now, we have Pratipadika plus Sriprataya plus Su. This is first Pada and the second Pada is Pratipadika plus Sriprataya plus Su. Here we have two Subandhas, they are interrelated. Now, look at the internal structure. The Sriprataya is added after a Pratipadika. Now, this Sutra says that such a Pratipadika should be Bhashitapunjka. It also says that the Sriprataya should never be Oong. These are the two conditions on the Purvapada and the other condition is that it should be co-referential with the Uttarapada. After having studied these conditions on the Purvapada, let us now study the conditions for the Uttarapada. Uttarapada also has the structure Pratipadika plus Sriprataya plus Su. Now, this Sriprataya is the first condition. The second condition is that the Pratipadika plus Sriprataya in the second Pada should be co-referential with the Pratipadika plus Sriprataya in the first Pada. The other important condition is that the Pratipadika should not contain a Purana Prathaya and another condition is that the Pratipadika plus Sriprataya should not be a part of the list that begins with Priya, etc. When these conditions get fulfilled, we apply the Pomadbhava technique. But first, we have the Samasa Saudnia, then we apply the Pratipadika Saudnia and so on the final bullet on the slide, we apply the Supodhatup Pratipadika and generate this output, namely Pratipadika plus Sriprataya plus Zero plus Pratipadika plus Sriprataya plus Zero. Now we have Pratipadika plus Sriprataya. This is the Purvapada plus Pratipadika plus Sriprataya as the Uttarapada. Here the Sriprataya in the Purvapada is removed. So this Pratipadika plus Sriprataya goes back to its Pratipadika form and so we have the next bullet, next step in the derivation process which is like this Pratipadika plus Zero plus Pratipadika plus Sriprataya. And then the process continues. But Pratipadika plus Zero plus Pratipadika plus Sriprataya is the effect of the operation of Pumbhadbhava. This is the Sutra, we have already studied this. Let us quickly re-look at this, at it. The Sutra is Sriyapumbhatu, that is the main sentence. Bhashidapum skadanoong samanadi karane Sriyam apurani priyadishu. This is 6334. I repeat Sriyapumbhatu, this is the main sentence. Now the rest is the qualification. Bhashidapum skadanoong, this is one unit. Samanadi karane Sriyam apurani priyadishu. Bhashidapum skadanoong, this is the qualification of the Purvapada. Samanadi karane Sriyam apurani priyadishu. These are the qualifications of the Uttarapada. So Sriyaha is 6 slash 1 of 3 in place of a word denoting feminine gender. Pumbhad means like a nominal root form. Bhashidapum skad is panchami ekapachana, which means immediately after the word which is a Bhashidapum skadanoong. So the overall meaning of the Sutra is the following. Immediately before an Uttarapada, that is in the Purvapada, in place of a word whose nominal root or Pratipadika is such that it declines in all the 3 genders denoting the same core meaning and 2 which does not end in the suffix oong ending in the feminine suffix. Is placed its nominal root that is Pratipadika form. If the Uttarapada is co-referential with it, 2 it denotes the feminine gender, 3 it denotes it does not end in the Purvana suffix and 4 it does not belong to the group of words which begins with the word priya etc. I repeat immediately before an Uttarapada that is in the Purvapada that is Uttarapade in place of a word whose nominal root or Pratipadika is such that it declines in all 3 genders denoting the same core meaning Bhashidapum skadanoong ending in the feminine suffix. Is placed its nominal root or Pratipadika form. But if the Uttarapada is co-referential with it, it denotes the feminine gender, 3 it does not end in the Purvana suffix or Purvani it does not belong to the group of words which begins with the word priya etc. So this is the equation form of the sutra where we have the input in the form of Pratipadika plus 3 pratyaya plus Pratipadika plus 3 pratyaya Now the 3 pratyaya in the Purvapada is marked with the bold characters mainly because it is this on which the operation of Pumatbhava takes place and this gets deleted. So we have Pratipadika plus 0 as the Purvapada plus Pratipadika plus 3 pratyaya as the generated output. To state it elaborately we can say that the Pratipadika should be Bhashidapum skadanoong and then we should have a 3 pratyaya which is not oong this is the status of the Purvapada and then the Uttarapada should be having a Samanadhi Karana Pratipadika plus the 3 pratyaya which is not Purvana or the Uttarapada or it should not end in the group that begins with Priya and then the output is Bhashidapum skadanoong plus Samanadhi Karana Pratipadika plus 3 pratyaya not Purvana and not Priyadhi We have already seen two examples Chitragu as well as Rupavadbhariya Now let us proceed in understanding the Pratyudaharanas which bring home the point that each and every word in the sutra is extremely crucial because it helps avoid under generation as well as over generation which would have caused in the absence of that particular word to which the question is asked Uddhista Prasna Shaptas, Sthriyaha Itikim this is the question Here Sthriyaha is the Uddhista Prasna Shaptas, Itikim is the Prasna Shaptas So why should the Purvapada be in feminine gender? What is the necessity of the word Sthriyaha to be stated in this sutra as the condition for the Purvapada? So why should the Purvapada be in feminine gender denoted by adding a feminine suffix added to the Pratipadika or a nominal root? Because if the Purvapada is not in the feminine gender then the operation of Pumbhadbhava will not take place This is a necessary condition So for example if we have the meaning to be conveyed as one whose side is on the family which leads the village Gramani and Kulam is the Kali fecund which is in the neuter gender which indicates that Gramani as an adjective which ends in short e is also neuter Drashtir yasya sahah Drashtir is the Uttarapada So Gramani plus Su plus Drishti plus Su this is the Alawkika Vigraha What happens here is that all other conditions except Sthriyaha are fulfilled So for example Gramani is a word which is Bhashyatapumska Then the word Drishti which is Uttarapada which is in feminine The word Drishti is coreferential with Gramani The word Drishti does not end in the Purana Pratyaya And the word Drishti is not part of the Priyadi group of words Therefore all conditions fulfilling only one condition is not fulfilled namely Sthriyaha The word Gramani does not denote the feminine gender and that is the reason why Had there been absence of Sthriyaha in the sutra the Pumbhadbhava would have taken place Also in case of this particular form and Gramani would have also become Pumbhad Which is not desirable And so Pumbhadbhava does not take place over here Now after the Samasasavudnya takes place we apply Supodhatup Pratyavadikayoh So we get Gramani plus 0 plus Drishti plus Su, Drishti plus 0 And then we join them together and we get the form Gramani Drishti As the finally derived output of the Bahuvrihi Samasa Then we add the suffix Su and we get the form Gramani Drishti One whose site is on the family which leads the village Gramani means family which leads the village Now in this case Purvapada is Gramani in neutral gender And this means one who leads a village Gramani means one who leads a village This is a qualification of any substantive in any of the three genders In the present case it qualifies a family namely Kula But this core meaning does not change even when the gender is changed So this qualifies to be termed as Bhashita Pumskar Now the Uttarapada is Drishti Now this Uttarapada also denotes feminine gender It is co-referential with the Purvapada that is Gramani Now Drishti which means site is neither ending in a Purana suffix Nor does it belong to Priyadi group of words Thus all conditions fulfill except the one that the Purvapada does not denote the feminine gender And therefore the Pumbhadbhava does not take place This is the significance or importance of the words Triyaha in the Sutra Having all conditions fulfilled even if just one condition is not fulfilled The Samasa cannot take place Let us now proceed further and try to see the importance of the other important word Bhashita Pumskar Bhashita Pumskar is Itikim Here Uddhista Shabda Prashna Uddhista Shabda is Bhashita Pumskar Prashna Shabda is Itikim And the answer to the question lies in the fact that the word Khatbha Bharyaha is to be derived So the question is why should the Purvapada be Bhashita Pumskar What happens if the Purvapada is not Bhashita Pumskar When the core meaning of the Pratipadika or nominal root remains the same When the word is used in all three genders The answer to this question is that if because if the Purvapada is not Bhashita Pumskar Then the operation of Pumbhadbhava will not take place Thus being a Bhashita Pumskar in the form of a Purvapada Pratipadika Is a necessary condition for a Bahuvrihi Samasa to take place Let us look at the derivation of the example, namely Khatbha Bharya So the meaning to be conveyed is someone whose bed is his wife So Khatbha Bharya is the Laukika Vigraha And the Laukika Vigraha is Khatbha plus Su plus Bharya plus Su Here Khatbha plus Su is the Purvapada, Bharya plus Su is the Uttarapada So the word Khatbha is in the feminine form When we add the suffix R to the word Khatbha, so Khatbha plus R So this is the feminine form, Sriyaha is there Now if you go to the Uttarapada, the Pratipadika is Bharya This is also formed by adding the feminine suffix R to the word Bhargya So this is also a Sri Pratyayanta Uttarapada This is Samanadhi Karana with the Purvapada namely Khatbha This does not end in the Purana Pratyaya And this Uttarapada does not belong to the list which begins with Prya All conditions fulfilled except one, namely that Khatbha is not Bhashita Pumskar That means that when you add the feminine suffix Then the word Khatbha denotes the bed Otherwise the word Khatbha denotes something else And therefore this is not Bhashita Pumskar Because the Pravartinamita changes And so in the absence of this one condition The Pumbhadbhava does not take place And Khatbha does not become Khatbha Rather it remains as Khatbha So we have Khatbha plus zero plus Bharya plus zero As the next step in the derivation And so we get Khatbha Bharya After doing the shortening at the end of the samasa by the sutra Kostriya Rupasarajanasiya So we have Khatbha Bharya So we have Khatbha Bharya as the finally derived Bahu Rehi Samasa Output Then we have Khatbha Bharya plus Su And we get Khatbha Bharya as the finally derived form To be used in the sentence Here the Purvapada is Khatbha that is a bed This word denotes only feminine gender in this meaning It is not used in all three genders to denote this core meaning As this is not a Bhashita Pumskar word So all other conditions applying namely Purvapada denoting feminine gender Purvapada being co-referential with the Uttarapada Uttarapada denoting the feminine gender It being co-referential with the Purvapada The Uttarapada not ending in the Purana suffix And the Uttarapada not belonging to the words which are part of the group Priyadi The condition of the Purvapada being a Bhashita Pumskar Is not fulfilled and hence the operation of the Pumatbhava Does not take place And so we don't have this form Khatbha Bharya but we have the form Khatbha Bharya as the finally derived Bahubrihi Samasa output Let us now study the next Pratyudahara Namely Anoong Itikim Why should the Purvapada denote feminity? But not by the suffix Oong that is the question So Anoong Iti Anoong is the prasna dishta shabta Itikim is the prasna vachaka shabta Prahmavandhu Bharya is the word Which is generated because of the mention of the word Anoong in the sutra So the prasna is Why should the Purvapada denote feminity? But not by the suffix Oong Oong is a suffix added to the nominal root To denote feminity by the sutra Oong Otaha for 166 And the answer to the question is Because if the Purvapada ends in the suffix Oong stated by 4166 Then the operation of Pumbhadbhava Will not take place as simple as that So it indicates that The Purvapada should be devoid of Should not have the suffix Oong This is a necessary condition For the Pumbhadbhava to take place Let us look at the example In the example is This which means someone whose wife Is a characterless Brahmin female Who is not engaged in the activity of learning Repeat, someone whose wife is A characterless Brahmin female Who is not engaged in the activity of learning Brahmabandhu, Bharia Yes, yes, this is the laukika vigraha So we have Brahmabandhu plus Su Plus Bharia plus Su Brahmabandhu plus Su This is the Purvapada Bharia plus Su is the Uttarapada So Samasa Saudnia takes place Prathipadika Saudnia also takes place And then we apply Supodhatup Prathipadika So we have Brahmabandhu plus Bharia Now in this case The conditions are fulfilled Namely that the Purvapada Ends in the feminine suffix It is coreferential with The Uttarapada It also contains a Prathipadika Brahmabandhu Which is Bhashita Pumbska Uttarapada also ends in the feminine suffix Uttarapada is coreferential with the Purvapada Uttarapada Does not have the Purana Prathaya Uttarapada does not belong To the list of words that begin with Priya Having all the conditions fulfilled Except the one, namely Anugaha Here the word ends in the suffix Ong Prescribed by Ongutaha And so Pumbhadbhava does not take place And the word Brahmabandhu does not go back To its nominal root or Prathipadika form It remains as it is And so we have the Uttarapada Rasva taking place Because of Gosthriya Rupa Sarjanasya And so we have the finally derived Compound output in the form of Brahmabandhu Bharia Then we add the suffix We get Brahmabandhu Bharia As the padda to be used In the sentence Here the Purvapada is Brahmabandhu This word denotes feminine gender After adding the suffix Ong To the Prathipadika Namely Brahmabandhu The word Brahmabandhu denotes The same core meaning Namely a Brahmin who is characterless And who is not engaged In the activity of learning When used in all three genders Vratta swadhyayahinayaha Brahmana jatau etau Bahuvrihi varte te So Brahmabandhu et cetera These are the two Bahuvrihis Which denote the Brahmana jati Which is vratta swadhyayahinayaha Which is devoid of characters That is vratta As well as self-study That is swadhyaya With the help of this explanation We can say that the word Purva The word Brahmabandhu Is also a Bhashita Pumska word So all other conditions applying Namely Purvapada denoting feminine gender Purvapada being co-referential with the Uttarapada Purvapada being a Bhashita Pumska Uttarapada denoting the feminine gender And it being co-referential with the Purvapada The Uttarapada not ending in the Purana suffix And the Uttarapada not belonging to the words Which are part of the group Priyadhi The condition of the Purvapada Not ending in the suffix Om is not fulfilled Only one condition is not fulfilled And hence the operation of the Pumbhadbhava Does not take place To summarize Pumbhadbhava is a peculiar operation Stated to the Purvapada of the Bahubrihi Samasa It requires both the Purvapada As well as the Uttarapada Denoting feminine gender As well as same Referent as the basic condition For the Sutra to apply In addition, there are certain conditions That the Purvapada has to fulfill And certain other conditions That the Uttarapada also has to fulfill When all the specific conditions are fulfilled The feminine form in the Purvapada Goes back to its Pratipadika Or nominal root form This is what is known as the Pumbhadbhava We continue studying this And other aspects of the Bahubrihi Samasa In the next lecture Thank you very much These are the texts referred to Thank you very much