 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 the Mangala Charana. In this course, we are studying the three important types of samasas in Sanskrit, namely, Avyaibhava, Bahubrihi and Dvandva. Currently, we are focused on the study of the Bahubrihi Samasa. This is a very important type of samasa in Sanskrit. The structure of the Bahubrihi Samasa can be briefly stated with the help of this following equation, where we have X plus Y generating X, Y. X and Y, both of them are independent entities in terms of the word form, as well as the meaning, as well as the accent. The plus sign marked in between shows that both X and Y are semantically interrelated. The speaker of Sanskrit decides to merge them together and generate an output in the form of XY, which is one unit. This one unit has three features, Aikarthya or Aikarthata, Aikapadya or Aikapadata and Aikasvaryya or Aikasvarata. As far as the Bahubrihi Samasa is concerned, none of the two, neither X nor Y, is the head of this particular samasa. Therefore, none of them is marked with the bold characters. In the Avyaibhava Samasa, the first member of the samasa is the head. So, it is marked in bold characters, that is X is marked in bold characters. In the Purusha Samasa, the second member or the final member of the samasa acts as the head, so Y is marked in bold characters. Nothing of the sort happens in the Bahubrihi Samasa because the head of this samasa lies outside of the samasa itself, something like Z, which is not part of XY. That is very significant as far as the Bahubrihi Samasa is concerned. In the Ashtadhyayi, the Bahubrihi Samasa is stated in different places. Thus, Samasa Vidhayaka Sutras, that is the compound prescribing sutras, that is the sutras which lay down the conditions for the samasa to take place from 2223 onwards up to 2228. 2223 is Shesho Bahubrihi and 2228 is Tenasaheti Tulya Yogi. Incidentally, 2229 is Charathed Vandvaha. Then, the Samasanta Prateja Vidhayaka Sutras are stated from 54113 onwards up to 54160. And then the Swara Vidhayaka Sutras are stated in 6.2. The very first sutra, Bahubriha Uprakrutya Purva Padam 6.2.1 is a very good example. Then we have 6.2.106 onwards up to 6.2.120 is another section dealing with the Swara Vidhayaka Sutras. And similarly, from 6.2.162 onwards up to 6.277, the Swara Vidhayaka Sutras related to the Bahubrihi Samasa are stated. Amongst these, we have already studied the Samasa Vidhayaka Sutras. And then we have also started studying the Samasanta Prateja Vidhayaka Sutras. And we came up to 154 in the previous lecture. Now in this lecture, we shall study the remaining sutras as far as the Samasanta Prateyas are concerned. And then as we noted that from 54128, we came straight to 54151, primarily because these sutras that come in between, they are dealing with the Samasanta Adeshas. And we shall be studying them too in the next lecture. Right now, let us continue studying the Samasanta Prateyas which are added at the end of the Bahubrihi Samasa. So far, we have studied that the suffix cup is to be added at the end of the Bahubrihi Samasa, stated by the Sutra, Uraprabhratibhyaha Kapu. Then we studied some more conditions, Nathritascha and Sheshad Vibhasa, etc. Now from this sutra onwards, we will see some sutras which negate addition of such a Samasanta suffix as far as the Bahubrihi Samasa is concerned. Let us study these sutras one by one. The first sutra is Na Saudnyayam, meaning in the Bahubrihi Samasa which denotes a term, the Samasanta Prateya Kap that is k is not added. I repeat, in the Bahubrihi Samasa which denotes a term, the Samasanta Prateya Kap is not added. This is the negation of the previous statement, 5, 4, 154 which we have studied in the previous lecture. So we have the examples, Vishvadevaha and Vishvayashaha. Let us study them one by one. So one who has all gods, that is the meaning to be conveyed and the laukika vigraha is Vishvadevayashyasaha. This Samasa is affected by the sutra, anekam anepadarthe. And then the laukika vigraha would be Vishva plus jas, plus Deva plus jas. Then the Pratipadiya Saudnyayam takes place. The Samasa Saudnyayam has already taken place but now here we don't apply the Samasanta Prateya Kap. Therefore we keep it as it is and then the Pratipadiya Saudnyayam takes place. Then Supodhatu Pratipadikayoho applies and so we have Vishva plus zero plus Deva plus zero. When we join both of them together we get the form Vishvadeva. Similarly one who has all success, when this meaning is to be conveyed, we have the laukika vigraha, Vishvam yashaha yasyasaha. So the laukika vigraha over here would be Vishva plus zero plus yashas plus zero. And then the Kap suffix is not added here. The Samasa Saudnyayam has taken place and then the Pratipadiya Saudnyayam takes place and then Supodhatu Pratipadikayoho applies so we have Vishva plus zero plus yashas plus zero. And then we join them together we get the form Vishva yashas. Remember there is no Samasanta Pratipadiya added because of 54-155 which says Saudnyayam. Because these are the Saudnyas, these are the technical terms and therefore the Samasanta Pratipadiya is not added over here in this Bahuvrihi Samasa. Let us move to the next sutra, Iyasascha 5.4.156. This sutra means that in the Bahuvrihi Samasa which ends in the suffix Iyas, the Samasanta Pratipadiya cup is not added. I repeat, in the Bahuvrihi Samasa which ends in the suffix Iyas, the Samasanta Pratipadiya cup is not added. Once again this is also the negation of 5.4.154. The word Iyas mentioned in the sutra represents the suffix Iyas or Iyasun stated by the sutra, 5.3.57 and this suffix Iyas denotes the comparative degree. So here is an example, one who has many distinguished females, if this meaning is to be conveyed, so we have the laukika vigraha Bahuvriha Shreyasyaha Yasyasaha, Bahuvriha Shreyasyaha Yasyasaha and so we have the laukika vigraha Bahuvri plus Yasy plus Shreyasi plus Chasy. Now here we may have added the Samasanta Pratipadiya cup but because of the present sutra Iyasascha, the Samasanta Pratipadiya is not added and so we have Bahuvri plus Chasy, plus Shreyasi plus Chasy, then Samasa Saudhna takes place, then Pratipadiya Saudhna takes place, then Supodhatu Pratipadiya Yahu applies, so we have Bahuvri plus 0, plus Shreyasi plus 0 and then the Pomadbhava application takes place which transforms Bahuvri into Bahu. So we have Bahu plus 0 plus Shreyasi plus 0 and then when we join them together, we get the finally derived Bahuvriha Samasa output Bahu Shreyasi, this is in masculine. Now Bahu Shreyasi plus Su and then we delete this Supratyaya, so we get the form Bahu Shreyasi, the Prathama Ekavachana of the masculine form of Bahu Shreyasi ending in long E. This is discussed in detail in the derivations of the nominal declensions studied in the Panayan grammar which is also known as the section on Shedlingi. The next question is because this is a Bahuvriha Samasa where both the constituents are upasarjana, why is the final long E not being shortened on account of the sutra? And the answer is provided in the form of a statement which says shortening of the final bauvel in the Uttarapada is not done, it is prohibited. Therefore it is not shortened, so we get the form Bahu Shreyasi, the masculine form of the word. Next we go to the next sutra, 5.4.157, Vandite Bratuhu. The meaning is in the Bahuvriha Samasa which ends in the word Brathru, when it denotes the sense of worship, the Samasanta Pratyakap is not added. I repeat, in the Bahuvriha Samasa which ends in the word Brathru, when it denotes the sense of worship, the Samasanta Pratyakap is not added. This is the negation of Nadritascha 5.4.153. So what is Vandita? The commentators say Vandita, Sthutah, Pujitah, Ittichchate. Vandita is one who is praised, one who is worshipped, is Vandita. Let us look at the example. When the meaning to be conveyed is Shobhanah Brata Yesyasaha, one whose brother is worshipped. The Laukika Vigraha is Shobhanah Brata Yesyasaha. And then the Laukika Vigraha is Su plus Su, and Bra plus Brathru plus Su. Now here, the Samasa-Saudhna takes place because of anekam anyapadarthe. And then, by the sutra-nadritascha, we may add the suffix-cup over here because the word Brathru ends in ru, but because of the present sutra, Vandite Brathru, the Samasanta Pratyaya is not added. Because Su, as a Pratipadika, here means Shobhanah, which is talking good about the brother, worshipped brother. So, this is Pujita, Vandita, and therefore we have Su plus Su, plus Brathru plus Su, Samasa-Saudhna takes place. So, Pratipadika Yoho applies. So, we have Su plus Zero, plus Brathru plus Zero. And so, we get the finally derived compound output in the form of Su Brathru. Now, we use it in the sentence and we add the suffix Su after it. So, we have Su Brathru plus Su and then we do the further processing and we get the form Su Bratha as the Prathama Ekabachana of Su Brathru. It's a long process when we have Su Brathru plus Su and then there is Anang that gets substituted in place of ru. So, we have Subha, Su Brathan plus Su and then Su. Because of Su, the penultimate vowel gets lengthened. So, Brathan plus Su, then Su gets diluted and we have only Subha, Brathan and then Nag gets diluted and we get the form Subha, Bratha. In contrast, when we say on whose brother is a fool, Murkhah, Bratha, yes, yes, aha. So, here we don't do the negation of the Samasanta Pratyaya. Rather, we do the Samasanta Pratyaya. So, we have Murkhah, Brathru and Ke and when we join them together, we get the Samasanta output as Murkhah, Brathru, Ke. Similarly, one whose brother is Viket. If this is the meaning to be conveyed, then we get the form Dushta, Brathru, Ke, Dushta, Bratha, yes, yes, aha. Here we do add the Samasanta Pratyaya, Ke because the word Brathru here does not stand for Vandita or Pujita. Then we go to the next sutra, 5.4.158, which is Ruttashchandasi. The sutra means, in the Bahubrihi Samasa, which ends in the Vavelru, the Samasanta Pratyaya Cup is not added in the Veda. I repeat, in the Bahubrihi Samasa, which ends in the Vavelru, the Samasanta Pratyaya Cup is not added in the Veda. This is the negation of Ndhrtashcha, 5.4.153. And this is the rule of the Vedic language, the language available in the Vedas. Here is an example. One whose mother is killed, if this is the meaning to be conveyed, then we have the Laukika Vigraha, Hatha Mata, yes, yes, aha. And the Laukika Vigraha would be Hatha plus Su, plus Matru plus Su. Now, because the word Matru ends in Ruh, Ndhrtashcha might apply, and we can add the suffix K perhaps, but because of this present sutra, Ruttashchandasi, we do not add any suffix Cup over here. And so we have Hatha plus Su, plus Matru plus Su, then we apply the sutra, so Podhatuprativedika Yoho, and delete both the Sups. So we have Hatha plus Zero, plus Matru plus Zero, and then we have the umadbhava taking place, so Hatha plus Zero, plus Matru plus Zero, so we get the form Hatha Matru, and not Hatha Matruka. Then we add the suffix Su to it, Hatha Matru plus Su, and then finally we get the form Hatha Mata. From Hatha Matru to Hatha Mata, there is a process that is described in the Ajanta Pulling section of the Shedlingi Prakaranam, Hatha Matru plus Su, and we get the finally derived form Hatha Mata, one whose mother is killed. And then, when the meaning is one whose father is killed, we get the forms Hatha Pitru as the Samasa, and Hatha Pitta as the Prathama Ekavachana. Similarly, one whose sister is killed, and we get Hatha Svasru as the Samasa output, and Hatha Svasa as the Prathama Ekavachana. Similarly, one which has a good priest, and then the word that we have here is Suhotru, which is the Samasa, and Sohotta is the Prathama Ekavachana of Sohotru. Let us now proceed to the next Suhotra, Nadi Tantryoho Swange. The meaning of the Suhotra is the following. In the Bahuvrihi Samasa, which ends in the words Nadi and Tantri, in the sense of part of the body, the Samasanta Pratyayaka is not added. I repeat, in the Bahuvrihi Samasa, which ends in the words Nadi and Tantri, in the sense of part of the body, the Samasanta Pratyayaka is not added. This is the negation of 5.4.153 Nath Dhritastra to be specific, the word Nadi, which means any word ending in long E and U denoting the Sthri Pratyayaka. Nadi and Tantri are the two words ending in long E and also denoting the feminine sense, and hence they become Nadi, and therefore Nath Dhritastra might apply here, but because of this Suhotra now, 5.4.159, such an addition is negated. The word Nadi stands for a tube and Tantri stands for string or vane. Here is an example. The meaning to be conveyed is the body which has many tubes, Bahuvriha, Nath Dhritastra. This is the Laukika Vigraha. So, we have Bahuvi plus jas, plus Nadi plus jas as the Laukika Vigraha. And then we get the Samasa Saudnya, and then there is a scope here for Nath Dhritastra to add the Samasanta Pratyayaka in this case, but because of the present Suhotra, Nadi, Tantri and Swange, the Samasanta Pratyayaka is not added. So, we have Bahuvi plus jas, plus Nadi plus jas as the Laukika Vigraha, and cup is not added. And so now, we get the Samasa Saudnya, we get the Pratyayaka Saudnya and apply Supadhatu Pratyayaka Yoho. And so, we delete both the soaps. So, we have Bahuvi plus jas, plus Nadi plus jas, and then we have the Pummat Bhava, Bahu plus jas, plus Nadi plus jas. And then, because the word Nadi is in the Bahuvrihae Samasa, so it is Upasarjana. So, we apply the Sootra Gosthriya Rupa Sarjanasya and shorten this vowel. So, we get the finally derived Bahuvrihae Samasa output in the form of Bahu Nadi. Then we decide to use it in the sentence and add the suffix Su after it. So, we have Bahu Nadi plus Su and that is Bahu Nadihi. And what it qualifies is Kaya Ha, the body, Bahu Nadihi Kaya Ha, the body which has many tubes. In contrast with this, if we have the meaning to be conveyed namely a pillar which has many tubes. Remember, this is not body, not swangha. It is a pillar that we are talking about. Then we would have added the Samasanta Pratyayaka and then we get the form Bahu Nadihi Kaya. So, Bahu Nadihi Kaya Sthambhaha, a pillar which has many tubes attached to it. Similarly, when the meaning to be conveyed is the neck which has many veins. Bahu Vihha, Tantriha, Yasya, Ha, Sa. This is the Laukika Vigraha. So, we have the Laukika Vigraha namely Bahu Vee plus Jas, plus Tantri plus Jas. And then the Samasa Sautnaya takes place. Now here we don't add the Samasanta Pratyayaka at this stage because it is negated by the present Sutra. And so then Pratyavadi Kaya Sautnaya applies. Supodhatu Pratyavadi Kaya applies and then we delete both the subs. So, we have Bahu Vee plus 0 plus Tantri plus 0. And then the Pummat Bhava takes place and then we have Bahu plus 0 plus Tantri plus 0. And then when we join them together, we get the finally derived Bahu Vihha Samasa output namely Bahu Tantri. And we add the Samasanta Pratyayaka and then we add the Supratayaka, Bahu Tantri plus Su. And we get the form Bahu Tantri. In contrast, when the intended meaning is not a swangha but it is a lute then and then the meaning is a lute which has many strings. The Ka Pratyayaka would be added and we would get the form Bahu Tantri Ka Vee Na, Bahu Tantri Ka Vee Na. The important point to be remembered over here is that there is no lengthening of Tantri as it does not end in the suffix denoting femininity. Just as you have Gauri where Gauri plus E is the derivation history where E stands for femininity and Gauri, Gauri is the Pratyayaka. Something similar does not happen here in Tantri. Tantri itself is the Pratyayaka ending in long E because there is no Pratyayaka. The question of shortening it does not arise. Let us go to the next and final sutra in this particular section and also the Pada which is 5.4.160 Nishpravanishcha. The meaning of the sutra is in the Bahu Vrihi Samasa Nishpravani the Samasanta Pratyayaka is not added. I repeat in the Bahu Vrihi Samasa Nishpravani the Samasanta Pratyayaka is not added. What is Pravani? Pravani is Viva's Shakle which means Pravayate Asyam in which weaving is made or Pravayantitaya by which weaving is done. So now the meaning to be conveyed over here is a cloth or blanket which has gone from the Viva's Shakle which has gone ahead. So we have Nirgata Pravani Yasyasaha. This is the Laukika Vigraha and the Laukika Vigraha is Nir plus Su plus Pravani plus Su. Then we have the Samasa Saudhna taking place and then Nir plus zero plus Pravani plus zero on account of Supodhatup Pratyavadika Yoho. And so we have Nir Pravani and then the shortening of Pravani happens Nir Pravani and finally this R is changed to Visarkha and then to Shra and we get the form Nishpravani. Then we add the suffix Su to it and we get the form Nishpravani. Nishpravani is the finally derived Bahu Vrihi Samasa output. So Nishpravani means Pataha. Nishpravani means Pataha, piece of cloth or Nishpravani means Kambalaha. What it means is apanita shalakaha samaptavanah pratyagrahnavakaha. This is what is Kambala. Apanita shalakaha samaptavanah pratyagrahnavakaha. To summarize, the Samasanta Pratyaya is a peculiar operation stated to the Bahu Vrihi Samasa. It is added to specific words with specific formal conditions as well as semantic conditions. It is also stated optionally after some words and always is after some other words. The Samasanta Pratyaya added to the Bahu Vrihi 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 and it also acts as a condition for addition of a particular feminine suffix. Thus we come to the close of the Samasanta Pratyayas added after the Bahu Vrihi Samasa. Now next we go to the Samasanta Adeshas which are stated in this same section in the next lecture. These are the references. Thank you very much.