 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 Yohilan Jagat, Charikarthi Bari Bharati, Sanjariharthi Leelaya. Vishvesham Satchitanandam, Vandeham Yohilan Jagat, Charikarthi Bari Bharati, Sanjariharthi Leelaya. In this course, we aim to study the three important type of samasas namely, a Vyaibhava, Bahuvrihi and Dvandva. Currently, we are focused on the study of the Bahuvrihi Samasa. The features of the Bahuvrihi Samasa can be explained in brief in the form of this equation, where we have X and Y put in square brackets, thereby indicating that they are different independent entities in terms of the word form as well as the meaning as well as the accent. There is a plus sign which indicates that they are semantically related and hence the speaker of Sanskrit decides to merge them together. And then the process begins and the output generated is X, Y, which is one unit. This X, Y has got three features namely Aikarthya or Ekarthatha, Aikapadhyya or Ekapadhattha and Aikasvarya or Ekasvaratha. Now in this X, Y, none of the letters is marked in the bold characters, indicating that the head of this unit lies outside of the constituents or outside of the compound. That is the feature of the Bahuvrihi Samasa. It is called Anyapadhartha Pradhan. As far as the Avyaibhava Samasa is concerned, amongst X and Y, X was marked with the bold characters, indicating that X acts as the head of the Avyaibhava Samasa. In the Tathpurusha Samasa, Y was marked with bold characters, indicating that in the Tathpurusha Samasa, Y acts as the head of the Samasa. That is not the case with the Bahuvrihi Samasa however. The Bahuvrihi Samasa becomes an adjective, becomes a qualification and qualifies something. It depends on the number, gender and the case of the Qualificant. The Bahuvrihi Samasa also gets the number, gender and the Vibhakti. In the Ashtadhyayi, Bahuvrihi Samasa is stated at different places. The Samasa Vidhyayaka Sutras are stated from 2223 onwards, up to 2228. 2223 is Shesho Bahuvrihi and 2228 is Tenasaheti Tullya Yoga. The Samasanta Prakteya Vidhyayaka Sutras are stated in 5.4.113 onwards, up to 5.4.160, this particular section. Then the Svaravidhyayaka Sutras are stated in 6.2, 6.2.1 being Bahuvrihauprakritya Purvapadam, a very important sutra and then from 6.2.106 onwards, up to 6.2.120 as well as 6.2.162 onwards, up to 6.2.177. These are the sections dealing with the sutras that state the accent of the Bahuvrihi Samasa. Currently we are focused on the Samasanta Prakteya Vidhyayaka Sutra section, 5.4.113 onwards, up to 5.4.160. We have already studied the Samasanta Prakteyas and currently we are also studying the Samasanta Adesha which is stated in this small subsection starting from 5.4.129 up to 5.4.150. We have already studied the initial sutras from 5.4.129 onwards, up to 5.4.140 in the previous lecture. In this particular lecture we shall study the remaining sutras dealing with the Samasanta Adesha with reference to the Bahuvrihi Samasa. First let us study 5.4.141. The sutra is Vyasi Dantasya Datru. Vyasi is the semantic condition. Dantasya is the mention of the substituent and Datru is the substitute. What this sutra means is that at the end of the Bahuvrihi Samasa the word Danta which comes immediately after a word denoting number as well as Su is substituted by Datru. When age is denoted, I repeat, at the end of the Bahuvrihi Samasa the word Danta which comes immediately after a word denoting number as well as after Su, Sankhya Supurvasya is substituted by Datru. That is Datth when age is denoted, Vyasi. Now since this substitute is Datth which has got 3 sounds, so it is Anikal and therefore this will replace the entire substituent on account of the sutra, Anikalshith Sarvasya 1155. The substitute Datth is mentioned together with the Vauvelru which is a marker or ith. Ruh is part of the Pratyahara Ukkh and so Datru can be said to be a Pratyaya with Ukkh as ith, therefore Ukkhith. And therefore the sutra, Ugghidacham Sarvanamasthanedhatohu 7170 has the scope of application in this particular substitute. So when the meaning to be conveyed is one who has two teeth indicating thereby the age namely that this is a baby, a new born. The Vau Dantav yasyasaha that would be the Laukika Vigraha and the Laukika Vigraha would be 3 plus Au plus Dantha plus Au. Now the Samasa Saudhna takes place, Pratipadika Saudhna takes place, so Supadhatu Pratipadika Yoho is applied and so we have V plus 0 plus Dantha plus 0. And then we substitute this Dantha by Datth and so we get the form Dhv Tatth. Now when we use it in the sentence we have Dhv Datth plus Su, then there is augment Nuh which is added. So we have Dhv Dant plus Su, then Su gets deleted, then Tha gets deleted and finally we have Dhv Tan as the Prathama Ekapachana of this particular Samasa. Similarly one who has good that is all teeth, Shobhanaha, Samasthaha, Dantaha yasyasaha. This will be the Laukika Vigraha and so by undergoing the same process we would derive the finally derived Samasa output as Sudhat and the Prathama Ekapachana of this would be Sudhan. This would indicate the age that is the Kumara which is a young person. When the age is not denoted by the Samasa we do not substitute Datth in place of Dantha and then we derive the compounds like Dvidantaha, Dvidantaha hasti and Sudantaha, Dakshanathaha where there is no age indication. Let us go ahead to 5.4.142. The Sutra is Chandasi Chir and the meaning is at the end of the Bahuvrihi Samasa in the Veda the word Dantha is substituted by Datth through. I repeat at the end of the Bahuvrihi Samasa in the Veda the word Dantha is substituted by Datth through that is Datth. Without obviously the conditions mentioned in the earlier rule Sankhyasupurvasya, YSE etc. So when the meaning is one whose teeth are leaves the Laukika Vigraha is Patramdantaha yasyasaha. And so we get the finally derived Samasa output Patra Datth. Similarly one who has teeth from both sides Obhayato Dantaha yasyasaha we have the finally derived Samasa output Obhayato Datth. Patra Datth and Obhayato Datth are the two Samasa output in the Vedic language Chandasi Chir. Let's go to the next sutra 5.4.143 where this Samasanta Adesha continues. The sutra is Sriyam Saudnyayam and the meaning is at the end of the Bahuvrihi Samasa the word Dantha is substituted by Datth through when feminity and the term Saudnyaya is denoted. I repeat at the end of the Bahuvrihi Samasa the word Dantha is substituted by Datth through that is Datth when feminity and the term is denoted. Obviously this sutra does not apply to the language in the Vedas it rather applies to the non Vedic language. Now here as far as the feminity being denoted we note that the sutra Ugyitascha 4.16 applies. So for example when the meaning to be conveyed is a female whose teeth are like that of iron and that is a Saudnyaya. Then we have the following laukika vigraha. So we have the laukika vigraha namely IS plus SU plus Dantha plus JASU. Then the Samasa Saudnyaya takes place Prativadika Saudnyaya takes place Supodhatu Prativadika Yoho applies. So we have IS plus zero plus Dantha plus zero as the next step and then this Dantha gets substituted by Datth because this is a Samasa denoting a feminine gender and also this is the Saudnyaya. Therefore we have IS and Datth and then there is a Sandhi that takes place. So we get the finally derived Bahuvrihi Samasa output namely Ayo Datth. Then we form the Prathamayika Vachana by adding the Prathaya SU. So Ayo Datth plus SU before that we add the feminine suffix Gnip by Ugyitascha 4.16. So we have Ayo Datth plus Gnip plus SU then SU gets deleted. So we have Ayo Datth plus E plus zero and when we join them together we get the form Ayo Datthi. Similarly a female whose teeth are like that of a plowshare. This is a Saudnyaya and then we get the Samasa output namely Fala Datth and the feminine form would be Fala Datthi. Now when the meaning denoted is one whose teeth are equal or charming and this is not a Saudnyaya of somebody. Even though it is in the feminine we don't apply the substitution and rather we will get the form Samadanti as well as Snigdhadanti. Let us proceed further to 5.4.144. The sutra is Vibhashashavarokabhyam. This sutra states the operation of substitution optionally. What this sutra means is that at the end of the Bhavavrihi Samasa the word Dantah is substituted by Datth through that is Datth optionally. When it comes immediately after the words Shava means brown and Aroka which means not bright and without cavities and when a term is denoted. I repeat at the end of the Bhavavrihi Samasa the word Dantah is substituted by Datth through optionally. When it comes immediately after the words Shava and Aroka and when a term is denoted. So we get the following Samasa outputs Shava Datth as well as Shava Dantah and Shava Dantah the Pratama Ekavachanam of Shava Datth and Shava Dantah the Pratama Ekavachanam of Shava Dantah. One who has brown teeth similarly one who has bright teeth or one who has teeth without cavities and this is to be conveyed. We have Aroka Dant Aroka Datth as the Samasa output and Aroka Dant being the Pratama Ekavachanam as well as Aroka Dantah optional form with Aroka Dantah as the masculine Pratama Ekavachanam. Then we go to the next sutra 5.4.145 which is Agranta Shuddha Shubhra Vrusha Varahibhyascha. But this sutra means that at the end of the Bhavavrihi Samasa the word Dantah is substituted by Datth through optionally. When it comes immediately after the words ending in Agra Agra means tip, Shuddha which means clean, Shubhra which means white, Vrusha which means bull and Varah which means bore. I repeat at the end of the Bhavavrihi Samasa the word Dantah is substituted by Datth through optionally. When it comes immediately after the words ending in Agra Agraanta Shuddha Shubhra Vrusha and Varah. So here is an example on whose teeth are like the tip of the buds and this meaning is to be conveyed. The laukika vigraha would be kudmalanam mukulanam agrani tani ivadantah yasyasah kudmalanam mukulanam agrani tani ivadantah yasyasah. When this is the laukika vigraha we substitute Tantah by Datth optionally and we get the forms kudmalagradatth and kudmalagradantah as the finally derived Bhavavrihi Samasa output and we get kudmalagradan and kudmalagradantah as the prathama ekavachana of these optionally derived Samasa forms. Similarly, one whose teeth are clean when this meaning is to be conveyed we get Shuddhadatth and Shuddhadantah as the Samasa outputs and Shuddhadan and Shuddhadantah are the prathama ekavachanas. Similarly, one whose teeth are white and we have the Samasa Shubhradatth as well as Shubhradantah optionally derived with Shubhradan and Shubhradantah as the prathama ekavachanas. Then we have one whose teeth are like that of a bull so we get the Samasa output in the form of Vrishadatth as well as Vrishadantah and Vrishadantah and Vrishadantah are the prathama ekavachanas. Similarly, one whose teeth are like that of a boar so we have the outputs in the format of Vrishadatth and Vrishadantah and the prathama ekavachana is Vrishadantah and Vrishadantah. We follow the same process outlined earlier where the Samasa Sautnaya takes place, Prathimadika Sautnaya takes place. So, Prathimadika Sautnaya applies and then the substitute dhatth applies in place of dhatthru or danttha and then because of Uggidacham Sarvanamasthanedhatho there is Namagama and then Su gets deleted and then finally dhatth gets deleted. So, we get Varahadan and Vrishadantah and Shubhradantah and Shubhradantah etc. The commentators say that the mention of chur in this particular sutra is also indicating that there are some other words which are not included in this list but they also undergo the same process and there are some examples like one whose teeth are like that of a snake. So, we get the compound form ahidhat and ahidantah, one whose teeth are like that of a rat. So, we get the forms moshikadhat and moshikadantah then we have one whose teeth are like that of a donkey. So, we have gar dhabhadath and gar dhabhadantah and finally one whose teeth are pointed, shikharadath and shikharadantah these are the compounds that are derived. Now, let us go ahead and study 5.4.146 which is kakudasya avasthayam lopah. What the sutra means is the following. At the end of the Bahuvrihi Samasa the word kakudha meaning hump or peak is substituted by the deletion when avastha, a stage is denoted. I repeat at the end of the Bahuvrihi Samasa the word kakudha which means hump or peak is substituted by deletion when avastha is denoted. Now, this deletion is affected at the end of the world by Alontya Seer. The next question is what is avastha? The commentators say The properties of the entities which are made, which are generated by the time etc. In this kaaladi, the word adi stands for, as the commentators say, adi shabdena ahar parinama der grahanam. So adi stands for ahar parinama etc. The effect of the eating of the food. So the avastha is the stage in the form of the age etc. which are the properties of the entities that are generated in the course of time as well as the effect of the food etc. So for example, when we have asanjatam kakudham yasya sahah as the laukika vigraha, the samasa generated would be asanjatam kakudha where the final a in kakudha gets deleted. What it means is Is the laukika vigraha and the samasa would be When the hump is fully developed What it means is Similarly, Is the laukika vigraha and we get the samasa output namely What it means is Similarly, And we get The samasa And finally, Is the laukika vigraha and the samasa output generated. What it means is So, So, Are the examples where Is indicated. Similarly, And we get the finally derived form Let's go to 5.4.147 What it means is The word kakudha meaning hump or peak is substituted by deletion in the word Denoting the name of a particular mountain So the peak of the mountain which looks like a hump is also called When mountain is not to be denoted We do not delete the final a and we say Somebody who is having three humps But when the The final deletion happens and so we get Derived form This is the Let us now go to 5.4.148 Which is And the meaning is Now this is the word Which means Deletion when it comes immediately after the words As well as I repeat at the end of the Bahu Vrihi samasa The word kakudha which means pallet is substituted by deletion when it comes immediately after the words Udha and Vih So And we get the form Vih And we get the finally derived compound output namely Udha and Vih Let us go to 5.4.149 Which is What it means is At the end of the Bahu Vrihi samasa The word Meaning pallet is substituted by deletion Optionally when it comes immediately after the word So Whose lump is Complete developed So This is the And from this the Is Derived And then the process of compounding begins And the finally derived compound output would be As well as Due to the optional application of the sutra As well as As well as Finally we have the sutra This is also The sutra means At the end of the Bahu Vrihi samasa The word Meaning heart is substituted by When it comes immediately after the word When the meanings denoted are Friend and enemy respectively I repeat At the end of the Bahu Vrihi samasa The word Meaning heart is substituted by When it comes immediately after the words So and When the meanings denoted are Friend and enemy respectively So for example one whose heart is good If this is the meaning to be conveyed Then the And when the meaning to be conveyed is And when the meaning to be conveyed is One whose heart is bad When these meanings are to be conveyed The process of compounding happens Like And then the And the And both the So we have So we have And this And this Substituted by And so we have A friend And also An enemy One who is not a friend So when The words Do not get substituted In this particular manner And we have the words like And Do not necessarily mean an enemy One whose heart is bad His heart is bad His thinking is bad That's all It doesn't mean that he is your enemy For a sake You are describing some chore randomly To summarize The samasanta adesha Is a peculiar operation stated to the Bahu Vrihi samasa It is stated to specific words With specific formal conditions As well as Some semantic conditions also It is also stated optionally after certain words And stated always after some other words The samasanta adesha Stated to the Bahu Vrihi samasa Has several functions It changes the final form of the compound From bobble ending to consonant ending etc So danta becomes that etc It also acts as a condition for particular accent It also acts as a condition for addition of feminine suffix It is stated in the adhikara samasanta pratyayya It is stated in the same adhikara as samasanta pratyayya Which is little puzzling though With this we come to the end of the treatment Of the Bahu Vrihi samasa Which is an extremely important type of samasa Next we start with the remaining type of samasa Namely Dhvandva samasa These are the references Thank you very much