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 Satchidanandam Vandeham Yokhillan Jagat Charikarthi Bari Bharti Sanjari Harti Lilaaya Vishvesham Satchidanandam Vandeham Yokhillan Jagat Charikarthi Bari Bharti Sanjari Harti Lilaaya In this course, we are focused on the three types of Samasas in Sanskrit, namely the Avyai Bhava Samasa, Bahuvrihi Samasa and the Dhvandava Samasa. Amongst them currently, we are studying the Bahuvrihi Samasa. This is an extremely important type of Samasa in Sanskrit. The structure of the Bahuvrihi Samasa can be briefly shown in the form of an equation shown on this particular slide, where we have X and Y as two independent entities, independent and separate in terms of the word form as well as the meaning and the accent. The plus sign in between shows that they are interrelated. Now, the speaker of Sanskrit decides to merge them together and form a generated output in the form of X, Y, which is one unit. So, X, Y is one unit in terms of the word form as well as the meaning as well as accent. So, X, Y in general has got three features, namely Aikarthi or Ekarthatha, Aikapadhy or Ekapadhattha and Aikasvarya or Ekasvaratha. To be very specific with the Bahuvrihi Samasa that we are studying, when X and Y are the input, the constant events and X, Y is one unit output generated, the interrelation between the constant events and the output generated can be easily shown. As far as the Avyae Bhava and Tathpurusha Samasa, these two Samasas are concerned, we showed the bold characters, we showed the head of the unit X, Y with the bold characters. So, in the Tathpurusha Samasa, the equation had Y in bold characters, because in the Tathpurusha Samasa, Y occupies the position of the head of the Samasa. In the Avyae Bhava Samasa, X occupies the position of the head, so it was also shown in the bold characters. Now, in the Bahuvrihi Samasa, we have not shown any of them in the bold characters, precisely because of the fact that neither X nor Y acts as the head of X, Y. So, something outside of X, Y, namely Z, for example, acts as the head of X, Y, which is very, very peculiar. Now, the Bahuvrihi Samasa is dealt with in the Ashtadhyay, the core of the Paninian grammar and the Paninian grammatical tradition at various places. For example, the Samasa Vidhayaka Sutras are stated from 2.2.23 onwards up to 2.2.28. 2.2.23 is Shesho Bahuvrihihi and 2.2.28 is Tenasaheti Tulliya Yogi. 2.2.29 is Charathedvandvaha, a sutra prescribing the Dvandva Samasa, in the sense of Charath. This is a small section of Samasa Vidhayaka Sutras. The Samasanta Pratyayas are stated in 5.4, beginning with Samasanta, 5.4.68. Now, the Samasanta Pratyaya Vidhayaka Sutras as far as the Bahuvrihi Samasa is concerned are grouped in the section 5.4.113 onwards up to 5.4.160. This is a very big section and the peculiarity of this big section is that not all the sutras prescribe the Samasanta Pratyayas as such. Some of the sutras prescribe the Samasanta Aadesha, which we shall delineate in the process of studying the Bahuvrihi Samasa. And then the Swara Vidhayaka Sutras, they are stated in 6.2, notably 6.2.1, which says Bahuvrihauprakritya Purvapadam and then from 6.2.106 up to 6.2.120, this is one section and from 6.2.162 onwards up to 6.2.177, this is the other section that deals with the Swara Vidhayaka Sutras. This is how the Bahuvrihi Samasa is dealt with in the Ashtadhyayi. Right now, we have already studied the Samasa Vidhayaka Sutra Shesho Bahuvrihi and we are studying the next very important Samasa Vidhayaka Sutra, Anekam Anyapadharthe. This is 2.2.24. We have already studied part of Anekam Anyapadharthe. Let us continue studying it further. There are two padas in the Sutra, Anekam Anyapadharthe. Anekam is Prathama Ekavachanam one slash one, which means more than one. And so, on account of the word Anekam in the Sutra, the Upasarjanasavadnya takes place on account of the Sutra, Prathama Nirdishtam Samasa Upasarjanam. And then we have Anekam Anyapadharthe, which is Saptami Ekavachanam, which means in the sense of the Adharpada, that is out of the compound, different than the Constituents. Words continued are Soap from 2.1.2, Sahasupa from 2.1.4, Samasaha from 2.1.3 and Samarthapadhavidhi from 2.1.1. After having put all these together, the meaning of the Sutra that we get is as follows. More than one interrelated Subhanthas, ending in the first triplet, that is Prathamantham, in the sense of the meaning of the Adhar or outer word, get compounded and the resultant compound is called Bahuvrihi. I repeat, more than one interrelated Subhanthas, Anekam Samartham Subhantam, ending in the first triplet Prathamantham, in the sense of the meaning of the other outer word, get compounded and the resultant compound is called Bahuvrihi. I repeat, more than one interrelated Subhanthas, Anekam Samartham Subhantam, ending in the first triplet Prathamantham, in the sense of the meaning of the Adhar, get compounded and the resultant compound is called Bahuvrihi. We also note that the interrelation between the Constituent Subhanthas is coreferentiality or Samanadhi Karanya and the interrelation between the Constituent Subhanthas and the outer head word is that of the meaning of the Vibhaktis, except the meaning of the Prathamma, Prathamarthetu Nabhavati, that is the statement of the commentators. This is extremely important and we have seen examples where the meaning of the various Vibhaktis act as the interrelation between the Constituent Subhanthas and the Anya Padartham. Now, here is a peculiar case. When the meaning is one who went, when it rained, So in this case, the traditional commentators argue that there is Vrishti and Deve, both are in the same Vibhakti, and both of them do not refer to themselves, they refer to something else out of the compound that is the head, that is Anya Padartham. So we have Vrishti and Deve, This is the Laukika Vigraha and we are supposed to derive the finally derived compound output, Vrishti and Deve, but this is not derivable as a Bahubrihi Samasa. This is what the traditional commentators have noted down and the reason they have provided is because that is not how the speakers of Sanskrit have behaved, they have not compounded Vrishti and Deve in this particular sense, Vrishti and Deve, No, Vrishti and Deve, So, Vrishti and Deve, therefore Vrishti and Deve cannot be the Samasa output from Vrishti and Deve, This is a very important comment made by the commentators and the reasoning also is provided by them over here. Now in this particular lecture, we shall study another very crucial aspect of Anekam Anyapadarthay. So far we have been studying the examples of Anekam Anyapadarthay in such a manner where there are only two Subantas. Now let us proceed further and see what is the significance of Anekam. The significance of Anekam is that Bahu Naam apiyathasyaat as the traditional commentators say, even more than two Subantas can also get compounded as Bahu Vrihi's. Even more than two Subantas can get compounded simultaneously. And here are some examples. Let us try to see how they get generated. So first one is Susukshma Jatakeshena, Sugaja Jina Vasa Sa, quoted in the Vyakarna Mahabhashya of the great Patanjali. Also, Chitra Jarati Guhu and Dirgha Tanvi Jangha. These are some of the examples where Anekam Subantam is Samasya Te. So more than two Subantas have compounded simultaneously. So let us see how the Samasa Susukshma Jatakeshena gets formed. When the meaning to be denoted is by one who has extremely minute braid and hair, we have the form Susukshma Jatakeshena. Now the Laugikavigraha over here is the following. This is the Laugikavigraha. Susukshma is the meaning of Su, Sukshma is the meaning of Sukshma, Jata and Kesha. They both appear also in the Laugikavigraha. Now this Samasa refers to somebody who is out of the compound and Susukshma Jatakeshena becomes the qualification of that out-of-compound entity which is masculine in gender.  So there are now four brackets within the one big pair of the square brackets.  So now by the Sutra, anekam anya vadaar the Samasa Savadnaya takes place and so Pratipadika Savadnaya takes place and so we apply Supodhatup Pratipadika Yoho and so we have Su plus 0, plus Sukshma plus 0, plus Jata plus 0, plus Kesha plus 0 after having deleted all the Sups. So when we join all of them together we get the form Susukshma Jatakeshena as the finally derived Bahuvrihi compound output. Now when we use the word Susukshma Jatakeshena in the sentence for example when we want to add the Tritya Ekavacana we add the suffix Ta after it. So we have Susukshma Jatakeshena plus Ta and then by applying the Sutra, Tanga, Singa, Samina, Chahaa we get Susukshma Jatakeshena plus Inna and then by doing the Gunasandhi we get Susukshma Jatakeshena. Next is Sugajajina Vasasah. The meaning to be conveyed over here is by one who has the elephant skin as the cover. Sugajajina Vasasah. So the Laukika Vigraha over here is Sushtu Gajajinam Vasahasah. Sushtu Gajajinam Vasahasah.  So there are three padas getting simultaneously compounded. Now the Samasa Saudnia takes place then the Pratipadika Saudnia takes place after that Supodhatup Pratipadika applies and deletes all the subs.  And then we join all of them together and we get the finally derived Bahubrihi compound output namely Sugajajina Vasas. When we use it in the sentence we add the Tritya Ekabachana Pratyatah after it so we have Sugajajina Vasas plus Ta and we get the finally derived form Sugajajina Vasasah. Sugajajina Vasasah. Now let us take the next example which means one who possesses colored and old cow Chitra Jarati Gaur Yasyasaha. Chitra Jarati Gaur Yasyasaha. This is the Laukika Vigraha and so the Laukika Vigraha over here is Chitra plus Su plus Jarati plus Su plus Gaur plus Su. There are three subandas getting compounded simultaneously. Now because of the Sutra Anekam Anyapadar the Samasa Saudnia takes place therefore Pratipadika Saudnia takes place and then we apply the Sutra Supodhatup Pratipadika Yoho and so now we get Chitra plus Zero plus Jarati plus Zero plus Gaur plus Zero. When we join them together we get Chitra plus Jarati plus Gaur and now the word Gaur appears at the end of this Bahuvrihi Samasa where all the constituent padarthas are subordinate to the Anyapadarthas so the word Gaur becomes Upasarjana and then Gaur's three Rupasarjanas here and we get the shortening of the word Gaur in Gaur so we have Chitra plus Jarati plus Gaur so the finally derived Bahuvrihi Samasa output is Chitra Jarati Igoo when we decide to use it in the sentence we add Su Pratya after it which is Prathama Ekabachana Pratya so we have Chitra Jarati Igoo plus Su and finally derived output is Chitra Jarati Igoo similarly when the meaning to be conveyed is one who has too long and slender thighs so the Laukika Vigraha is Birghe Tanvyao Janghe and so here the Laukika Vigraha is Birgha plus Au plus Tanvi plus Au plus Jangha plus Au now Anyakam Anyapadarthay says that this is the Bahuvrihi Samasa so Samasa Saudnia takes place and this Laukika Vigraha then becomes the Prathipadika and then Supodhatu Prathipadika applies and deletes all the Su Pratyayas so we have Birgha plus Zero plus Tanvi plus Zero plus Jangha plus Zero so when we bring all this together we get Birgha Tanvi Jangha and now because this is a subordinate this is a Bahuvrihi Samasa so it becomes a Visheshana and the Visheshya over here is masculine and therefore now the shortening of the form Jangha happens so we have Jangha Birgha Tanvi plus Jangha and then we join them together and we get the finally derived Bahuvrihi Samasa output in the form of Birgha Tanvi Jangha now when we decide to use it in the sentence we add the Prathya Su to it so we get Birgha Tanvi Jangha plus Su and finally we get Birgha Tanvi Jangha this is how more than two Subantas simultaneously get compounded and the Bahuvrihi Samasa output is generated now there is a statement in the tradition which says that Bahuvrihi Samanasi Karananaam iti vaktavyam what it means is that the Bahuvrihi Samasa is generated from the Subantas which are interrelated through co-referentiality now their meaning may be different but they are referring to one and the same entity this is what the word Samanasi Karanana stands for therefore the Bahuvrihi Samasa is not generated when the Subantas are not interrelated through co-referentiality when they are referring to two different reference Vedhi Karananaam Bahuvrihi Mahabhuta for example Panchabhir Bhukta Asya whose food is eaten by five here both Panchan as well as Bhukta are referring to two different entities and are not referring to one and the same entity and therefore in this case Bahuvrihi Samasa cannot be done as there is no Samarthya of that kind similarly the next statement made by the tradition is Avvayanaam cha Bahuvrihir vaktavyaha since the indeclinables also get compounded with other interrelated Subantas to generate the Bahuvrihi Samasa the need for this statement arises because the indeclinables refer to different reference and so this is an example of the Vedhi Karanana Bahuvrihi Samasa here is an example when the meaning to be conveyed is one whose face is above Uchchaihi Mukham Yasyasaha here Uchchaihi is an Avvaya and it denotes the substratum Vaya Dhi Karanyaat Vachanam So Uchchaihi Mukham Yasyasaha So now we have Uchchaihi plus Su plus Mukha plus Su as the alaukika vidraha and because of the sutra anekaman ne vadaarthe the samasa saudhnya takes place and then Pratipati ka saudhnya will take place and then Supodhatu Pratipati ka yoho will apply and will delete both the Sups so we have Uchchaihi plus 0 plus Mukha plus 0 and then we join them together and we get the form Uchchaihi Mukha that is Uchchaihi Mukha that is the finally derived Bahuvrihi Samasa output generated by this particular process Uchchaihi Mukha when we decide to use it in the sentence we add the suffix Su so we have Uchchaihi Mukha plus Su and then we get the form Uchchaihi Mukha which is used in the sentence to summarize the Bahuvrihi Samasa is not generated in the sense of the Prathama Vibhakti when the Anyapadhartha is denoted by the Prathama form of the Pranam Yad namely Yaha, Yaa, Yad, Vrste, Deve, Yaha, Gataha there is no Bahuvrihi Samasa generated and the reasoning provided is Anavidhanath because such a phenomenon has never occurred in Sanskrit Sanskrit speakers have never spoken like that they have never done Bahuvrihi Samasa when the Laukika Vigraha consists of the Prathama Vibhakti of Yaha, Yad the other important point to remember over here is that the Bahuvrihi Samasa is generated from two or more than two Subantas this is on account of the word Anekam this is not the case with Tathapurisha as well as of Yee Bhava the necessary condition is that these Subantas should be related through co-referentiality or Samanadhi Karanya they should be Samanadhi Karana they both should refer to one and the same referent or entity in the context and should be in the same case assuming that their meanings are different the Bahuvrihi Samasa is not generated when the Subantas are not co-referential that is when they are Vedic Karana primarily because that is not how because that is how the speakers have Sanskrit have spoken the language Sanskrit we continue studying the Samasa Vidhayaka Sutras in the Ashta Dhyayi in the coming lecture these are the texts referred to thank you very much