 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 Satchitanandam, Vandeham Yokilan Jagat, Charikarthi Bari Bharti, Sanjari Bharti Lelaya. In this course, we are studying the three important types of samasas in Sanskrit, namely the Avyaibhava Samasa, Bahuvrihi Samasa and the Dvandhava Samasa. Currently, we are focused on the study of the Bahuvrihi Samasa. Bahuvrihi Samasa is an extremely important type of samasa. Its structure can be explained in brief in the form of an equation shown on this slide. Here we have X plus Y and the result is XY. X and Y are both independent entities in terms of their word form as well as their meaning as well as the accent. There is this plus sign which indicates that they are semantically related. The speaker of Sanskrit decides to merge them together and generates an output which is one unit, namely XY. This generated one output can also be shown to be related to its constituents XY. This one unit has got three features namely Aikarthyata, Aikarthya, Aikarthyata, Aikapadya, Aikapadhata and Aikasvaryya or Aikasvarata. Now, in the Bahuvrihi Samasa, none of the constituents that is X and Y play the role of the head in XY. And that is the reason why none of the two is marked in the bold characters. In the Avyaibhava Samasa, where the initial member of the samasa acts as the head, we marked X in the bold. And in the Tatpurusha Samasa, where the second member or the final member of the samasa acts as the head, we marked Y as the head in the bold characters. Not so in the Bahuvrihi Samasa because the head of the samasa lies outside of the samasa. Anyapadhartha Pradhana is the feature of the Bahuvrihi Samasa. In the Ashtadhyayi, Bahuvrihi Samasa is stated at different places. Samasa Vidhyayaka Sutra, that is, the sutras prescribing the samasa are stated from 2223, that is, Shesho Bahuvrihi, onwards, up to 2228, Tena Saheti Tulya Yogi. Charthedvandvaha, incidentally, is 2229. And then we have the Samasanta Prathya Vidhyayaka Sutras stated from 54113 up to 54160. The Svaravidhyayaka Sutras related to Bahuvrihi Samasa are stated in 6.2. 6.2.1 is Bahuvrihauprakratya Purvapadam, 6.2.106 and up to 6.2.120 is another such section. And 6.2.162 onwards, up to 6.2.177 is the other section dealing with the sutras prescribing the accent on the Bahuvrihi Samasa. We have already studied the Samasa Vidhyayaka Sutras and now we are studying the Samasanta Prathya Vidhyayaka Sutras related to the Bahuvrihi Samasa. Samasanta Prathya Vidhyayaka Sutras We have already studied a number of sutras stating the Samasanta Prathya Vidhyayaka Sutras to be added at the end of the Bahuvrihi Samasa. Let us continue some more. The first one we study in this lecture is 5.4.124 which says Dharmad Anich Kevalath. What this sutra means is the following. In the Bahuvrihi Samasa, immediately after the word Dharm, meaning property or duty, which is preceded by a lone word, the Samasanta Prathya Anich is added. I repeat, in the Bahuvrihi Samasa, immediately after the word Dharm, meaning property or duty, which is preceded by a lone word, the Samasanta Prathya Anich is added. Anich stands for an, where ch is a marker and i is there for the sake of the pronunciation. The word Kevalath here indicates that this compound has only two constituents and not many more. And this Samasanta Prathya is not added when there are more than two constituents. So here is an example. The meaning to be conveyed is one whose property or one whose duty is auspiciousness. Kalyana, Dharm, yes, yes, yes. This is the Laukika Vigraha. So now we have the Laukika Vigraha, Kalyana plus Su plus Dharm plus Su. The Samasa is affected by anekam anyapadharathe. So the Laukika Vigraha is Kalyana plus Su plus Dharm plus Su. So Samasa-Saudnaya takes place. So now we add this Anich at the end of this Samasa. So we have Kalyana plus Su plus Dharm plus Su plus Anich. Then the Prathipadika-Saudnaya takes place and then Supodhatu Prathipadika-Yoho applies. So we delete both the Sups. So we have Kalyana plus Zero plus Dharm plus Zero plus An. So we have Kalyana plus Dharm plus An and then because of this Er in An, the final Er in Dharm gets deleted because of SCA teacher 64148. And so we have Kalyana Dharm plus An and when we join them together, we get the finally derived Bahuvrihi Samasa output namely Kalyana Dharm An ending in N. Then we add the Supratya after it to be used in the sentence. So Kalyana Dharm An plus Su and then this Su becomes the condition for the lengthening of the penultimate Vahvel in Kalyana Dharm An. So now we have Kalyana Dharm An and this lengthening is affected by the Sutra Sarvanamasthane Chasambuddhau 648. And then we have Kalyana Dharm An plus Su. So here, the Sutra Algyam Bhiyodirgaatsutya Saptamahal applies and deletes the Supratya. And so now we have Kalyana Dharm An and then applies the Sutra Nalopap Prathipadika-Antasya which also deletes N. So we get the form Kalyana Dharm A. Kalyana Dharm A. This is the form with the suffix Anish added after it. The point to be remembered over here is that the word Dharma is the Uttar Pada before which there is only one Pada Kalyana. So Kalyana is that Kevala Pada. Had there been one more Pada, the Anish Prataya wouldn't have been added. We now move towards the next Sutra, 5, 4, 125, Jambha, Su, Harita, Tranas, Some, Bhya. The meaning of the Sutra is that in the Bahuvrihi Samasa, immediately after the word Jambha meaning food or tooth, which is preceded by the words Su, Harita, Trana and Soma, the Samasanta Prataya Anish is added. I repeat, in the Bahuvrihi Samasa, immediately after the word Jambha meaning food or tooth, which is preceded by Su, Harita, Trana and Soma, the Samasanta Prataya Anish is added. So it becomes very simple. So good tooth or good teeth and you have the word Su Jambhan and Su Jambha is the nominative singular. Green food and it is called Harita Jambhan, one who has a green food. One who has grass as food. So we have Trana Jambhan and one who has Soma as food is called Soma Jambhan. So Jambha is the word ending in a, which is now turned to end in na and the Pratama Ekavachana is Su Jambha, Harita Jambha, Trana Jambha and Soma Jambha ending in long a. Let us now move to 5, 4, 1, 26, which is Dakshina Irma, Lub Dha Yoga. The meaning of this Sutra is the following. In the Bahubrihi Samasa, immediately after the word Irma, meaning wound, which is preceded by the word Dakshina, the Samasanta Prataya Anish is added when the association with the hunter is intended. I repeat, in the Bahubrihi Samasa, immediately after the word Irma, meaning wound, which is preceded by the word Dakshina, the Samasanta Prataya Anish is added when the association with the hunter is indicated, intended. So the word is Dakshina Irma and then you add the suffix Anish to it and you get to form Dakshina Irman and then Dakshina Irma, the Pratama Ekavachana. The Laukika Vigraha is Dakshinam Irmam Yasyasaham Rgaha, Dakshinam Angam Vranitam Yasyavyadhena Ittirthaha, whose right part is wounded by the hunter. That is what is the meaning Dakshina Irman or Dakshina Irma Lub Dha Yoga. Let us now move ahead to the next sutra, which is Dvidandya Diphyascha, which means the following. In the Bahubrihi Samasa, Dvidandhi etc., the Samasanta Prataya Anish is added. I repeat, in the Bahubrihi Samasa, Dvidandhi etc., the Samasanta Prataya Anish is added. So for example, Dvidandhi Praharati, Dvau Dandau Praharane Yasmin, who has two sticks, strikes. These are semantically Bahubrihi Samasas, but formally are treated as, and also noted as, a Vyaibhava Samasa in the Sutra, Tisthagu Prabhuprinichak. Here is a list of Dvidandya Diphyascha. And Samhatapuchchi, these are Dvidandhi, which have this Samasanta suffix, which added to them at the end of the Samasa. After this sutra, there is a bunch of sutras stating the Samasanta Adesha, which we shall study in the next lecture. So we now move to 54151, which starts re-studying the Pratyayas that are added at the end of a Bahubrihi Samasa. So 54151 is Uraprabhrati Bhya Kapu, meaning in the Bahubrihi Samasas, immediately after the word Uras etc., the Samasanta Prataya Kap is added. Kap means ka? There are some words in this group which are stated in the Padha form, Prathama Ekavachana, that is to indicate the fact that the Samasanta Prataya is added only when singularity is denoted by the Samasa. Let us look at the example. One who has broad chest, when that meaning is to be conveyed, when the Laukika Vigraha is Vyodham Uraha Yasyasaha. The Laukika Vigraha is Vyodha plus Su, plus Uras plus Su. Then we add the suffix Kap here, so Vyodha plus Su, plus Uras plus Su, plus Kapu. Then we apply the Pratipati ka saudhnya, so then supodha to Pratipati ka yoho applies and deletes both the subs. So we have Vyodha plus zero, plus Uras plus zero, plus Kapu. And when we join them together, we get the form Vyodha Uras Kapu. When we use it in the sentence, we have Vyodha Uras Kapu plus Su, and then Vyodha Uras Kapu as the Pratama Ekavachana. Vyodha Uras Kapu is the Pratama Ekavachana. As Kalidasa uses this word in his famous Raghumamsha. Vyodha Uras Kapu. Similarly one who loves Ghee, Priyam Sarpihi Yasyasaha. And here we have Priyam Sarpihi Yasyasaha as the Laukika Vigraha. And the Laukika Vigraha is Priya plus Su, plus Sarpis plus Su. And then the Samasa South Naya takes place. So the suffix Kap is added. And then the Pratipati ka South Naya takes place and Supodhatu Pratipati ka yoho applies. And then we have Priya Sarpishka as the resultant, finally derived Samasa form. Priya Sarpishka. When we use it in the sentence, we add the suffix Su to it. So we get Priya Sarpishkaha. Now what are the members of this list? Apart from these words, there is one more statement. Which means immediately after the word Artha, add the suffix K when it is preceded by Naya. That is Naya. So we have Anarthakar derived by adding the suffix Kap here to the word Artha preceded by Naya. Anarthak purpose less. This is an exception to the optional suffix stated by Shesha Vibhasha later on. That is 54154. Let us go to the next sutra, Inaha Strayam that is 54152. Inaha Strayam. The meaning of this sutra is in the Bahubrihi Samasas, immediately after the words ending in in, the Samasanta Pratyayagap is added when feminine gender is denoted by the compound. I repeat, in the Bahubrihi Samasas, immediately after the words ending in in, the Samasanta Pratyayagap is added when feminine gender is denoted by the compound. Kap means Kap, is the marker. Now the words ending in in are following, Vagmin, Chatrin, Dandin and Swamin. But the question is, does in mean anything in these forms? And is it the meaningful in that is referred to in the sutra, inaha or not? For that the solution given by the tradition is the following. The Paribhashasutra, the Paribhashas quoted on the slide says, Anin asman grahanani, athavata chanar thakena chha, tadant vidhimprayo jayanti. Words ending in in, as and man, where an in, as and man are meaningful or not meaningful, they do refer to the word that ends in them. That is words ending in an, in, as and man are what represent in that particular place. So the word in in the sutra also refers to the in, in, Vagmin, Chatrin, Dandin and Swamin. Here is an example. The meaning to be conveyed is an assembly consisting of many orators. This is the laukika vigraha. So we have the laukika vigraha, bahu plus chas, plus vagmin plus chas. And then we add the suffix cup to them. So we have bahu plus chas, plus vagmin plus chas, plus kappu. Then pratyavadika saudnaya takes place and deletes both the sups. So we have bahu plus zero, plus vagmin plus zero, plus k. And then we bring all these elements together and we have bahu vagmin k. And then this ner gets deleted because of pratyavadika antasya. And then finally we get the form bahu vagmika as the output of this samasa, bahu vrihi samasa. So bahu vagmika. Then we have to use it in the sentence. We add the suffix su after it. So we have bahu vagmika plus su. And then we add the suffix stop after bahu vagmika because the anyapadartha is feminine. So we have bahu vagmika plus stop plus su. And finally we get bahu vagmika plus stop and su gets deleted. And when we join them together, we get the form bahu vagmika, the feminine form. Similarly we get bahu vagmi and bahu vagmi kaha both optional forms if it is masculine. Bahu vagmi and bahu vagmi kaha raja. Moving ahead, the next sutra is nadritascha. Meaning in the bahu vrihi samasas immediately after the words ending in nadhi and the word and the vowel short ru, the samasanta pratyakap is added. And what is nadhi is also explained here, words denoting feminine gender and ending in long e and long u stated by the sutra yus triakhyau nadhi, 1, 4, 3. After we apply the suffix k after nadhi, that is dirhai and dirhau, we apply the sutra kenaha, kepare anurasvasyaat by 7, 4, 1, 3 that is 13 and then also nakapi. When the suffix kap is there, the lengthening should not happen which is stated by 7, 4, 1, 4. Here is an example. A place which has many young girls, that is the meaning to be conveyed. So the laukika vigraha is vavvah, kumaryah, yasmin, sadesah. Now the laukika vigraha is vavvih plus yasmin plus kumary plus yasmin. Both the words vavvih and kumary, they are derived after adding the feminine suffix e after them. So vavvih plus yasmin plus kumary plus yasmin. Then samasa saudhnya has taken place. So pratyapadika saudhnya takes place and then we apply so podhatup pratyapadika yoho. So we get vavvih plus 0 plus kumary plus 0 plus k. So when we join these together, since vavvih and kumary both are in samana dekarana and so the umad bhava takes place. And so we have vahu plus 0 plus kumary plus 0 plus k. So we have vahu kumary as the finally derived compound output. When we add the suffix su after it, so we have vahu kumary plus su and so we get the final form vahu kumary kaha. Similarly, a place which has many agents, if this meaning is to be conveyed, then we have bhava karta raha yasmin sah as the meaning as the laukika vigraha. And then this gets transformed into a laukika vigraha. And then we add the suffix kup over here. So we have vahu plus jas plus karta raha plus jas plus kappa. And then su podhatup pratyapadika yoho applies. And so we have vahu plus 0 plus karta raha plus zero plus k and then when we join all of these together, we get the form vahu karta raha. And then when we want to use it in the sentence, we say vahu karta raha plus su as a result vahu karta raha. That is the output of this Sutra, Uraprabhrabhratibhyaha Kapal. Then we have Sheshad Vibhasha, 54154. Sheshad Vibhasha. The meaning of this Sutra is, in the Bahubrihi Samasas, where no other Samasanta Pratyaya is stated, the Samasanta Pratyaya Kap is added optionally. And then, the following two Sutras, Aponyatrasyaam 7415 and Gosthriya Rupa Sarjanasya 1248 play a key role in deriving the forms of this particular Sutra. So, the meaning to be conveyed is, a place which has many lutes. Bhava Vihna, Yasminsaha. This is the Laukkika Vigraha. The Laukkika Vigraha is Bhava Vih plus jas, plus Vihna plus jas, and then Samasasavudhina takes place. So, we add the Samasanta Pratyaya Kap over here. So, we have Bhava Vih plus jas, plus Vihna plus jas plus Kap. And then we apply the Pratyavadika Savudhna. So, Supodhatuk Pratyavadika Yohu applies. So, we have Bhava Vih plus zero, plus Vihna plus zero, plus K. And when we join them together, we get the form Bhava Vihna, K. And then this long vowel at the end of the Samasa is shortened. And so, we get Bhava Vihna, K as the form derived. So, we have these forms Bhava Vihna, K as well as Bhava Vihna. Bhava Vihna is the one when we don't add the suffix Kap. To summarize, the Samasanta Pratyaya is a peculiar operation stated to the Bahubrihi Samasa. It is added to specific words with specific formal conditions as well as semantic conditions. It is also stated optionally after certain words and always after some other words. The Samasanta Pratyaya added to the Bahubrihi 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 and it also acts as a condition for adding of a particular feminine suffix. We continue studying the Samasanta Pratyayas and then the Adeshas in the next lecture. These are the texts referred to. Thank you very much.