 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 Sanskrit. In this course, we are studying the three important types of samasas in Sanskrit, namely the avyayi bhava samasa, the bhavrihi samasa and the dvandva samasa. In this course, so far, we have studied the core aspects of the avyayi bhava samasa, namely the samasa praktaya vidhayaka sutras which prescribe the conditions in which the avyayi bhava samasa takes place. They were stated from 215 onwards up to 2121. We also studied the samasanta praktayas stated with respect to the avyayi bhava samasa in detail. They are stated in the section from 54107 up to 54112. Now, we focus on the next important type of samasa in Sanskrit, namely the bhavrihi samasa. Bhavrihi samasa is very crucial, very important, a unique feature of Sanskrit which, according to us, shows a different level of speech practice as far as the Sanskrit language is concerned, on a different plane, different than the rest where the referent of the word uttered or the sound uttered is totally different than the constituents. Now, the features of the bhavrihi samasa can be shown in the form of a simple equation shown on this particular slide. Note that in the output side, that is x, y, there is no letter marked in the bold, which is very significant. So, we have x and y, two different independent entities 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 both x and y are semantically related. The speaker of Sanskrit decides to merge them together and generate a different output in the form of x, y. Now, this x, y is one unit in terms of the word form as well as the meaning as well as the accent. So, there are three features of the samasa in general, namely aikarthya or ekarthata, aikapadyya or ekapadatta and aikasvaryya or ekasvarata, which are visible. Now, amongst the constituents, none of them is shown with the bold characters, primarily because in the bhavrihi samasa, none of the constituents plays the role of the head. So, the head of the samasa lies outside of the samasa. So, both x as well as y are subordinate with respect to this external head in the samasa. This is a very crucial, very important feature of the bhavrihi samasa, which is why we said that bhavrihi samasa shows the state of mind of the speakers of Sanskrit, which is at a totally different elevated plane, which is closer to what the later grammarians call the bowdha, artha, the bowdha status of the language, which is not so very clear as far as even the other languages are concerned. In modern languages, we do find examples of tatpurusha as well as avyai bhava as well as dvandva, but very rarely we find examples of the bhavrihi samasa in several modern languages, which are not borrowed from Sanskrit. There are some bhavrihi samasas in, say, for example, English, which have to be explained with the help of the suffix ed, and there are very few examples where you don't express the anyapadartha without adding the suffix ed. In the ashtadhyayi, bhavrihi samasa is stated at different places. For example, the samasa-vidhaya sutras, the compound prescribing sutras, they start with sesho bhavrihi, that is 2.2.22 onwards, up to 2.2.28 including, which is tena saheti tulya yogi. Incidentally, 229 is charthe dvandvaha, the sutra that prescribes the dvandva samasa. Before 222, that is 221 is the sutra, which is the end of the sutras prescribing the tatpurusha samasa. We have already studied the sutras delineating the process of the derivation of the tatpurusha samasa in the first course on samasa in this particular series of courses. Then we have the samasanta-pratyaya-vidhaya-kasutras, stated in 5.4, where there is a big section, that begins with 5.4.113 onwards, up to 5.4.160. This is the section in which the samasanta-pratyaya are stated. Now, in this particular section, peculiarity is that of the substitutes, which are also stated. So, at the end of the bhavrihi samasas, not just the samasanta-pratyayas are added, but there are some cases where even the substitutes are added. They are also part of this particular big section. And then we have svara-vidhaya-kasutras, sutras prescribing the accent on the bhavrihi samasa in 6.2, namely the very first sutra of 6.2.1, namely bhavrihauprakrutya-purvapadam states the accent of the bhavrihi samasa. And then we have from 6.2.106 up to 6.2.120, and from 6.2.162 up to 6.2.177, these are the sutras prescribing the accent in the bhavrihi samasa. Right now, we shall focus on the samasa-vidhaya-kasutras first, and we'll study them first and then we shall proceed towards the samasanta-pratyaya-vidhaya-kasutras. We will not deal with the svara-sutras in detail in this particular course. In this particular lecture, we shall introduce ourselves to some of the basic features of the bhavrihi samasa through various examples that we know that are used in Sanskrit and that are also used in many of the modern Indian languages. Let us go one by one. Let us take the examples. The laukika-vigraha is yasya-chitraha-gaavaha-sago-pa-loga-chati. So, this means that a particular cow-boy is going. Who possesses cows of different colors, variegated colors? Now, in this particular sentence, we have yasya-chitraha-gaavaha-sah. Four padhas which are not compounded. Here there is no samasa. Each word is appearing independent of each other. Yasya-space-chitraha-space-gaavaha-space-saha-space and gopalaha-space and gacchati. So, there are six separate words, separate padhas, separated by spaces. Some of them are also joined by sannyi. So, gopalaha becomes gopalo, saha becomes sir and so on and so forth. However, we say the same in the following manner. Chitra-gur-gopalo-gacchati. In this particular case, yasya-chitraha-gaavaha-saha gets transformed into Chitra-gur. There is one word expressing these four words and their meanings. So, we say that here there is a samasa. Yasya-chitraha-gaavaha-saha and Chitra-guhu, they are correlated. So, four words are appearing together as one unit. Yasya-chitraha-gaavaha and saha. Now, in the sentence, we have three words separated from each other by a space. So, in the sentence where a samasa is used, there are three words as against a sentence where the samasa is not done. These are some of the important features of this samasa in general and also the bhavavrihi samasa in particular. Now, as we notice that Chitra-guhu is a samasa which is not dissolved only as Chitraha-gaavaha. It has to be dissolved as yasya-chitraha-gaavaha-saha. So, yasya and saha, these two are the additional words which make the vigraha-pahuvrihi samasa and asvapada-vigraha, which we shall talk about in a while. But let us look at some more examples and how their vigraha takes place. So, we know gaja-anana is the samasa whose vigraha is gajasya-anana-miva-anana-mya-sya-saha. So, here we have gaja and anana as two constituent x and y. And what gaja means is an elephant. What anana means is the face or the head. But what gaja-anana means, one whose head is like that of an elephant. So, the word that gaja-anana is pointing out too is Ganesha. Because Ganesha, according to Indian mythology, has the head of an elephant. So, Ganesha is the head of this particular samasa, not gaja and nor anana. Similarly, ekadanta, whose vigraha is ekadanta-sya-saha. One who has only one tooth. Once again, this refers to Lord Ganesha. So, ekadanta and danta, these are the two constituents. And none of them appears to be the head of the samasa, which is ekadanta. So, anya-padartha, namely Ganesha, is what is pradhana. Similarly, when we have the example lambodara, the laukika-vigraha is lambam-udaram-sya-saha. One whose belly is prolonged, one who has big belly. So, the constituents are lamba and udara. However, this is a Bahubrihi samasa. And so anya-padartha, which is Ganesha in this case, which is pradhana. Lambodara, Ganesha. Then we have nila-kanta, nila-kanta-sya-saha. So, the constituents are nila and kanta. But the compound form, namely nila-kanta, does not have either of them playing the role of the head. Rather, none of them plays the role of the head. And it is Shiva, which is the head, which is external to this samasa. That is anya-padartha, and so this is anya-padartha, pradhana-samasa. One whose throat is black, and obviously that is the description of Shiva, after he consumed the poison coming out of the churning of the ocean. Chakrapani is the samasa, and the laukika-vigraha is chakrampanau-sya-saha. Once again we notice that the word sya-saha keeps on adding and coming as part of the laukika-vigraha-chakrampanau-sya-saha, one in whose hands is the wheel. And this refers to Vishnu, because Vishnu is the one who holds that wheel in his hand. Similarly, shula-pani is the samasa, and the vigraha is shulam-panau-sya-saha. One in whose hands is the spear, one who holds spear in his hand. That is nothing but Shiva once again. So shula-pani has got shula and pani as the two constituents, but none of them acts as the head of the samasa. It is the anyapadartha, namely Shiva, which acts as the head of this particular samasa, which is a very important feature of the Bahurihi samasa. The next example is moshaka-vahana, where there are two constituents, moshaka and vahana, moshakaha, vahanam, yasya-saha, whose vehicle is a mouse. Once again, this samasa refers to Ganesha. Similarly, garuda-vahana, garuda-vahanam, yasya-saha, one whose vehicle is eagle. That is garuda-vahana, who is none other than Vishnu. Similarly, we have mayura-vahana, mayura-vahanam, yasya-saha, mayura-vahana, whose vehicle is a peacock. And the anyapadartha over here is kartikeya, kartikeya is called mayura-vahana. Similarly, we have vrukodara, another example of Bahurihi samasa in Sanskrit, whose laukika-vigraha is vrakasya-udharam, yasya-saha, one whose belly is like that of a wolf. So vrukadara refers to Bhima as the anyapadartha. Next is kapiddhvaja, kapihi-dhvaja yasya-saha, one on whose flag is a monkey. Monkey here refers to Hanuman, and so it is Arjuna on whose flag Hanuman resides. So he is called kapiddhvaja. So this word kapiddhvaja refers to Arjuna. Neither of the constituents kapi nor dhvaja are the head of this samasa. Arjuna, the anyapadartha, is the head of this particular samasa. Then we have next, shesha-shayana, shesha-shayanam yasya-saha, one whose bed is the snake-shesha. And this is nothing but Vishnu once again, shesha-shayana. So after having studied these examples, which depict the Indian mythology, let us look at some more examples in which the verbal forms occupy the initial position of the samasa. Namely krta-krtya, krtam-krtyam yanasaha, one who has done what should be done. Krta is one who has done, and so krta is what is done, and krtya is what should be done. So one who has done what should be done is the anyapadartha of krta-krtya, krtam-krtyam yanasaha. So krta-krtya refers to the karta, the agent of the action of doing, which is mentioned by the word yana. So here z, it could be anybody, this z which is the anyapadartha, which acts as the head of the samasa-krta-krtya. Similarly prapta-vidhya, prapta-vidhya yanasaha, that is the laukika-vigraha, one who has obtained the knowledge. It could be anybody, we have mentioned it as z, capital, which acts as the head of the samasa. Similarly bhukta-udhana is the samasa, and the vigraha is bhukta-odhana-yanasaha, one who has eaten the rice, and that is the anyapadartha, z, which acts as the head of this particular samasa. Similarly drishta-para, drishta-para-yanasaha, one who has seen the other shore, z acts as the head of the samasa-drishta-para. Now in all these four examples, the action word krta-prapta-bhukta and drishta is mentioned, and the anyapadartha has the relation of krta with the actions mentioned therein, namely kru, apa, bhoja and drisha, to do, to obtain, to eat and to see. So the anyapadartha acts as the krta of all these actions in these particular samasa examples. These are various examples of the bahuvrihi samasa that we have seen, that we have studied. Now let us study some of the important features of the bahuvrihi samasa based on these examples. First, bahuvrihi samasa is a very important type of samasa in Sanskrit. Although we must note that it does not have many subtypes as a Thakpurusha samasa has, yet the bahuvrihi samasa is considered to be very productive enough. Especially in the classical Sanskrit literature, bahuvrihi samasa is profusely used, especially by the poets who write in verse medium. Now the other important feature of this samasa is that by default anyapada and its meaning are the head. So we have the statement, prayana anyapadartha pradhanaha bahuvrihihi, where anyapadartha is the head of the arthas. The other important feature of this bahuvrihi samasa is that by default the vowel of the purvapada of the compound is accented. Bahuvrihau prakritya purvapadam 6.2.1 So what is the anyapadartha pradhanya? Here we explain once again, in chitra gu, chitra and go, these are the x and y, and the gopala is the head. In gajanana, gajayiks is x and ananayis y, but ganesha z is the head. In chakrapani, chakra which is x and pani which is y, however vishnu which is z is the head. Similarly in mayura vahana, where mayura is x and vahana is y, kartikeya which is z, which is anyapadartha which is the head. Similarly in krita kritya, krita is x and kritya is y, but someone either m that is masculine or f that is feminine or neuter n which is the z which is the head over here. So z, ganesha vishnu kartikeya and someone either masculine or feminine or neuter determine the form of the bahuvrihi compound over here. So to summarize we can say that a bahuvrihi samasa is primarily a visheshana, it qualifies some other meaning. The constituents namely x and y of the bahuvrihi samasa give additional information about the z. They are semantically subordinate to the meaning of the z. They get related to the outer word and its meaning only through the meaning of the z, that is the meaning of anyapadartha pradhanya. What it also means is that bahuvrihi samasa being a visheshana can be declined in all three genders depending on the gender of the qualificant. Here we have a very famous verse, yal lingam yad vachanam yachavibhakthir visheshyasya, talingam tad vachanam sachavibhakthir visheshyasyaapi which says that which gender, number and the case is that of a qualificant, same gender, same number and case applies to the qualification as well. So if you have praptaviddhya which is a bahuvrihi samasa and if the qualificant is somebody in masculine, the word praptaviddhya will be declined in the manner in which a masculine word is declined in this particular manner shown on the slide. Praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptavidhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptavidhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptaviddhya, praptavidd saptami. This will be the masculine, praptaviddhya-balaha. Suppose the qualificon is feminine, then the word praptaviddhya, which is the samasa output, would be declined in accordance with the declension of the feminine form. So those forms would be like this, praptaviddhya, praptaviddhya, and praptaviddhya-yam, praptaviddhya-yoho, praptaviddhyasu-saptami. If the qualificon denotes the neuter gender, so praptaviddhya-mkulam, for example, a family, then the same compound output would be declined in accordance with the declension of the neuter form, which is like this, praptaviddhya-m, praptaviddhya- praptaviddhya-nipratama, praptaviddhya-m, praptaviddhya, praptaviddhya-nipratiyah, and praptaviddhya-niprataviddhya, here, etc., like masculine forms, which are also the forms of the neuter word. The point we hear is that the Bahuvrihi samasa praptaviddhya is declined in all the three genders, depending on the number and gender of the qualificon, which in these cases were different, praptaviddhya- balaha, masculine, praptaviddhya-balika, feminine, praptaviddhya-mkulam, neuter, and the declensions would be accordance with the qualificon. Generally, both the constituents of the Bahuvrihi samasa refer to one and the same entity. This is another very important feature of the Bahuvrihi samasa from the point of view of the semantics. Their meanings are different, but they are referring to one and the same entity. Thus, they are called samanadhekarana. So, for example, moshaka vahana. Moshaka means mouse, vahana means a vehicle, but here they are referring to one and the same entity, moshaka being the vahana. And that's why moshaka and vahana, both of them, are called samanadhekarana, having the same referent. That is an important feature of Bahuvrihi samasa. This is a necessary condition for the formation of the Bahuvrihi samasa. Based on this, operations like Pumbhadbhava take place. Now, what is Pumbhadbhava? We have already studied this in the earlier part of the course, but let us quickly summarize it. Pumbhadbhava is a back-going process where a feminine form which is formed by adding a feminine suffix to the nominal root goes back to that nominal root by deleting that feminine suffix. I repeat, Pumbhadbhava is a back-going process where a feminine form which is formed by adding a feminine suffix to the nominal root goes back to that nominal root by deleting that feminine suffix. So if prapta is derived by adding the feminine suffix a to prapta, Pumbhadbhava says that prapta goes back to prapta by deleting the feminine suffix a. That's why prapta vidyayanasaha and prapta has become prapta. So the finally derived compound output has prapta vidyayana and not prapta vidyayana. However, sometimes Vedicarna also becomes the basis. This is an exception. What is Vedicarna? Vedicarna means having different reference. For example, kante kaalaha yasyasaha. One in whose throat is the poison. Kante kaalaha yasyasaha. Here throat and poison are referring to two different entities which is clearly evident from the use of the vibhakti namely kante which is the saptami and kaalaha which is prathama. Whereas previously when we had nila kanta, we said nila kanta yasyasaha. The samana vibhakti kattva indicated that both the words refer to one and the same entity even though their meanings are different. Finally, we can say that bahurihisamasas are nityasamasas in the form of an asvapada vigraha. They are asvapada vigraha type of nityasamasas where we have to add additional words in order to do the samasapigraha nila kanta and we cannot derive it and dissolve it as nila kanta. We have to add yasyasaha. Similarly, garuda vahana cannot be garuda vahanam. It has to be garuda vahanam yasyasaha. Similarly, praptavidhya enasaha has to be the lokika vigraha of praptavidhya and it cannot be praptavidhya alone. To summarize, by default anyapada z and its meaning anyapadartha are the head of the bahurihisamasa. A bahurihisamasa is by default a visheshana. Gender number and the case of the bahurihisamasa output depends on the gender number and case of the qualificant. Bahurihisamasas are nityasamasas. So we study in the next lecture the bahurihisamasa vidhayaka sutra. These are the texts referred to. Thank you very much.