 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian grammar too. As has been our practice, we begin our lecture with the recitation of the Mangala Charada. In this course, we study the three important types of samasas in Sanskrit, namely avyayibhava samasa, bahuvrihi samasa and dadvandva samasa. Currently, we are studying bahuvrihi samasa. We have already studied the avyayibhava samasa in this particular course in the previous lectures. Let us concentrate on the bahuvrihi samasa now. Bahuvrihi samasa is an extremely important type of samasa in Sanskrit. It is in fact a unique feature of Sanskrit. The characteristics of the bahuvrihi samasa can be explained in terms of a simple equation shown on the slide, where we have two independent two separate elements x and y. In terms of the form as well as the meaning as well as the accent, they are interrelated as is shown by the plus sign interrelated semantically. The speaker of Sanskrit decides to merge both these x and y together and generate an output which is x, y which is one unit in terms of the word form as well as the meaning as well as the accent. Now this newly generated output x, y, one unit is obviously associated with its constituents x and y and so we can obviously describe x, y as the output in terms of the constituents. Now as far as avyayibhava and takpurusha are concerned, we use the bold characters to highlight the element which acts as the head of the generated output. In the takpurusha samasa, we highlighted y and thereby indicated that y acts as the head of the takpurusha samasa. In the avyayibhava samasa, we highlighted x thereby showing that x acts as the head of the avyayibhava samasa. Now in bahubrihi samasa, we mark none of the two characters with the bold letters which indicates that none of the two, neither x nor y act as the head of x, y. So where does the head lie? The head is out of this compound, head is out of these two elements x and y. That is an important feature of the bahubrihi samasa. It is called anyapadhartha pradhanya. So x, y being a samasa in general has three features namely aikarthya or ekarthatha, one meaning, aikapadya or ekapadatha, one word form, and aikasvaryya or ekasvaratha, one accent. Now these are the features of the bahubrihi samasa. In the ashtadhyayi, the bahubrihi samasa is stated at different places. Thus the samasa vidhayaka sutra, namely the sutras prescribing the samasa, laying down conditions fulfilled when the samasa can take place. These are stated from 2.2.23 onwards up to 2.2.28. 2.2.23 is shesho bahubrihi and 2.2.28 is tena saheti tulya yogi. Incidentally 2.2.29 is charathya dvandvaha, the sutra prescribing the dvandva samasa. The samasanta pratyayavidhayaka sutras related to bahubrihi samasa are stated from 5.4.1.1.3 up to 5.4.1.6.0. This big section has got a subsection in which the pratyayas are not actually stated, rather the substitutes are stated. Samasanta adeshas are stated. So that also is treated in 5.4. Also the svaravidhayaka sutras related to the bahubrihi samasa are stated in 6.2.1 onwards. 6.2.1 is bahubrihi prakritya purvapadama. And then there is one more section 6.2.106 onwards up to 6.2.120 where the svaravidhayaka sutras appear. And also in the other section namely 6.2.162 up to 6.2.177 this is another section in which the svaravidhayaka sutras are found. It is related to the bahubrihi samasa. Currently we are studying the samasa-vidhayaka sutras and so we are studying the sutra from in the section from 2.223 onwards up to 2.228. The sutra that we are currently studying is 2.2.24 anekam anyapadharthe. Here the padhas are 2 anekam prathama ekapachanam 1 slash 1 which means more than 1. And because this word appears in prathama so the sutra prathama nirdishtam samasa upasarjanam applies and designates this as upasarjanam. Anyapadharthe is saptami ekapachanam of 7 slash 1 meaning in the sense of the adarpada that is out of the compound which is different than the constituents. Words continued are sup from 2.12, sahasupa from 2.14, samasaha from 2.13, samarthapadaviri from 2.11. After having put all these together we get the following meaning of this sutra. More than one interrelated subhanthas ending in the first triplet that is prathamantham in the sense of the meaning of the other or outer word get compounded and the resultant compound is called bahubrihi. I repeat more than one interrelated subhanthas anekam samartham subhantham ending in the first triplet that is prathamantham in the sense of the meaning of the other or outer word anyapadharthe get compounded. Samasyate and the resultant compound is called bahubrihi samasaha. We have studied the examples of this particular sutra in the previous lectures. Now we are engaged in studying some more statements that are added on this particular sutra by the later Panimian grammatical tradition. In order to account for certain usages which are not recorded by the grammar of panini persi namely the sutra bhata. We have also studied a few vartikas before. Now let us study some more. First it says What it means is in a bahubrihi samasa when the purvapada is a samasa with the purvapada of that internal samasa being one apradhi and two uttrapada of that internal samasa is a word generated from a verbal root dhatuja. Then the optional deletion of the uttrapada of the internal samasa is to be stated. I repeat in a bahubrihi samasa when the purvapada is another samasa with the purvapada of that internal samasa being pradhi one and two the uttrapada of that internal samasa is a word generated from a verbal root. If these two conditions are fulfilled the optional deletion of the uttrapada of that internal samasa is to be stated. This can be shown with the help of an equation in the following manner. If the bahubrihi samasa has following structure namely a plus b plus c where a and b form the first constituent plus c added to them. Now with a b as an internal samasa such that a is a pradhi etc and b is a word generated from a verbal root that is a dhatuja. Then b should be deleted optionally that is the meaning of this particular suvartika. I repeat in the bahubrihi samasa if the structure is a plus b plus c where a and b are the first constituent to which is added c later on with a b as an internal samasa such that one a is a pradhi that is pr etc and b is a word generated from a verbal root then b should be deleted optionally. Let us look at the concrete example to explain this bahartika further. When the meaning to be conveyed is one whose leaf has extensively fallen down and we are talking about some tree one whose leaf has extensively fallen down. The laukika vigraha which expresses this meaning is prapatitam paranam yasyasaha. Now the alaukika vigraha over here would be prapatita plus su plus paranam plus su. Now if we look at the purva-pada as well as the uttara-pada we notice that the purva-pada contains the pratipadika prapatita which in itself is a compound where pra is the a and patita is the b. So pra is the pradhi and patita is a word that is derived by adding the suffix t to the verbal root pata. So patita is dhatuja. So pra is a pradhi and patita is the dhatuja. So pradhi bhyo dhatuja se uttara-pada se. Va lopaha vacha. And so we have prapatita plus su plus paranam plus su as the alaukika vigraha after which the samasa saudhnya takes place then pratipadika saudhnya takes place. And then supodhatu pratipadika yoho applies and we delete su both the su's and so we have prapatita plus zero plus paranam plus zero. And then we apply this vartika which deletes patita and then we get the form praparanam but this deletion is optional. So when it doesn't delete we get the form prapatita paranam or prapatita paranam this is the output generated by the process of compounding. And then when we use this in the sentence we have praparanam plus su as well as prapatita paranam plus su and then we do the next routine process and we get the form praparanam as well as prapatita paranam generated. So we can say praparanam or prapatita paranam or praksha or tree whose leaf has extensively fallen down. So here patita is the uttarpada of the internal samasa prapatita and this patita is generated from the verbal root pata by adding the suffix t. So now it is deleted optionally in a bahubrihi samasa on account of the vartika quoted earlier. Now this particular samasa is also known in the tradition as Pradi-Bahubrihi. Let us now move to the next vartika statement which is naya ha astyaar thanaam bahubrihir vacha uttrapadalopascha vaktavya ha Again this vartika is stating the deletion of the uttrapada optionally. What this means is the following in a bahubrihi samasa when the purvapada is a samasa with the purvapada of that internal samasa being one naya and uttrapada of that internal samasa is a word which means existence then the optional deletion of the uttrapada of the internal samasa is to be stated. I repeat in a bahubrihi samasa when the purvapada is a samasa with the purvapada of that internal samasa being one naya and second uttrapada of that internal samasa is a word which means existence astyaar thanaam then the optional deletion of the uttrapada of the internal samasa is to be stated. That is the meaning of this particular vartika. This can be explained in terms of a brief equation as shown on the slide. If the bahubrihi samasa has following structure namely a b plus c, a plus b plus c where a plus b is the internal samasa such that a is a naya and b is a word meaning existence like vidyamana. In this case b should be deleted optionally that is the meaning of this particular sentence b should be deleted optionally. I repeat if the bahubrihi samasa has following structure namely a plus b plus c with a plus b as an internal samasa such that a is a naya and b is a word meaning existence like vidyamana then b should be deleted optionally. Let us look at the concrete example. Here we have the meaning to be expressed as one who does not have a wife. So the laukika vigraha which expresses this particular meaning is a vidyamana bharya asya sahah. Now when we join them together we get the a lukika vigraha namely a vidyamana plus su plus bharya plus su. Now the samasa sahudna takes place and now we observe that this samasa has got an internal samasa in the form of a vidyamana where a is the purvapada and vidyamana is the uttrapada. Now this particular statement that we are studying says that if the purvapada is a naya and uttrapada means existence in the bahubrihi samasa then such an uttrapada is optionally deleted. So we have a vidyamana plus su plus bharya plus su, samasa sahudna takes place. So pratipadika sahudna takes place. So supadhatupratipadika yoho applies and deletes both the su's and so we have a vidyamana plus zero plus bharya plus zero. And as stated earlier vidyamana is the uttrapada in the compound avidyamana with a being the purvapada. Now we on account of this present vartika statement delete this uttrapada of the purvapada. So we have a and vidyamana is dropped optionally. So we have a bharya as well as a vidyamana bharya. Then since this is a bahubrihi samasa all the words are subordinate because the padartha which is anya which is the head. Anya padartha pradhanah avyai bahubrihi samasa. And so now because bharya is a word ending in the feminine suffix is upasarjana. We apply the sutra gostryo rupasarjanasya because of which bharya is shortened at the end. So we have a bharya as the output generated. And similarly avidyamana bharya and here we first have the pomvatbhava. So we have avidyamana bharya. And then the sutra raspo napomsake pradipadika sya gostryo rupasarjanasya applies. And we get the form avidyamana bharya as the finally generated bahubrihi samasa output. So avarya and avidyamana bharya are the two optional outputs. Now when we decide to add the sub suffix after it, we add avarya plus su and avidyamana bharya plus su. And then we do the routine process and we get the forms avarya as well as avidyamana bharya. So avarya avidyamana bharya purusha. A man who does not have a wife. Here, vidyamana is the uttarpada of the internal samasa avidyamana. It is generated from the verbal root of vida to exist. So it is deleted optionally in a bahubrihi samasa in accordance with this particular statement. Nayo astyarthanam bahubrihir vachottar vadaropastha vaktavyaha. Let us look at the next statement, which is the vartika statement. Now this statement says, subadhikare astikshiradinam bahubrihir vaktavyaha. What it means is that in the domain of sup, bahubrihi samasa should be stated of the words astikshira, etc. Asti is a verbal form of the verbal root asa, third person singular, and asa means to exist. So asti means one who exists. Now here it is used in a different sense. When asti is a thinganta, it is not eligible to undergo the process of compounding because it violates the basic norm, namely that a sup is compounded with another semantically interrelated sup. So asti is a thing, so it does not get compounded. And here is the detailed explanation. We say that asti cannot be compounded with any subanta because of the very fundamental principle of compounding in Sanskrit, namely that a compound takes place between only two subantas, which are semantically interrelated. And never between two thingantas, neither between one thinganta and one subanta. But the word asti in this particular statement, however, is not a thinganta. It is an indeclinable whose form resembles that of a thinganta. The tradition calls it thinganta pratirupakha nipataha. Actually it is a frozen form of a thinganta, but because it is a nipata, and so it is also an avyaya. So it becomes a pratipadika and then a subanta and so then the samas is possible. And so to this pratipadika sup can be added, then it becomes subanta, then it becomes eligible to undergo the process of compounding and so the word asti here also means vidyamana or existing. Now the example of this particular statement is the following. One who has milk is the meaning to be conveyed and the laukika vigraha is asti cheeram yasyaha sa. Now the laukika vigraha is asti plus su plus cheera plus su. Then samasa saudhnya takes place, then pratipadika saudhnya takes place. So we have asti plus zero plus cheera plus zero. When we join them together, we get the form asti cheera. This is the finally generated output of the compound. When we use it in the sentence, we say asti cheera plus su, we add the suffix su there. Then we add the suffix taap after asti cheera. So we have asti cheera plus taap plus su and then we have asti cheera plus aap plus su and we then have asti cheera plus su. Then su gets deleted because of hal gya bhyo dirghaat, sutya sya pruttam hal. So we have asti cheera plus zero and finally we get asti cheera. Asti cheera gauhu, that is the statement. To summarize, the Bahubrihi samasa and its peculiar features are stated by these three important statements, also known traditionally as vartikas. In all these three statements, the uttara-pada deletion is stated assuming that there is an internal samasa as a constituent of this Bahubrihi samasa. In two cases, there is optionality about the deletion of the uttara-pada and one statement that is states what is known as Pradhi-Bahubrihi samasa. Another one states what is known as Naibahubrihi samasa, Naiyo astyaar thanaam etc. The third one states the Bahubrihi samasa of words which are frozen like asti and how have now attained the status of subanta wherein there are tenanta forms like asti etc. We continue to study the Bahubrihi samasa-vidhaya kasutras in the next lecture. These are the texts referred to. Thank you very much.