The Latest
- Read on →: tadguṇo’tadguṇaś ceti bahuvrīhir dvidhā mataḥ
tadguṇo’tadguṇaś ceti bahuvrīhir dvidhā mataḥ |
prathamo lamba-karṇaḥ syād dvitīyā dṛṣṭa-sāgaraḥ ||
(Cāṅgu-sūtra)“The bahuvrīhi is known to be of two types: tadguṇa and atadguṇa (or, tad-guṇa-saṁvijñāna and atad-guṇa-saṁvijñāna) [i.e., a compound wherein the quality described by the members of the compound is perceived in the object which the compound as a whole describes, and a compound wherein the quality described by the members of the compound is not so perceived]. ‘Long-ear’ (lamba-karṇaḥ) can be the first [i.e., an example of the first type is lamba-karṇa, lit., one who has long ears, that is, an elephant,] and ‘seen-ocean’ (dṛṣṭa-sāgara) the second [i.e., an example of the second type is dṛṣṭa-sāgara, one who has seen the ocean].”
- Read on →: ṣoḍhā samāsaḥ saṁkṣepād aṣṭāviṁśatidhā punaḥ
ṣoḍhā samāsaḥ saṁkṣepād aṣṭāviṁśatidhā punaḥ |
nityānityatva-yogena lug-aluktvena ca dvidhā ||
tatrāṣṭadhā tatpuruṣaḥ saptadhā karmadhārayaḥ |
saptadhā ca bahuvrīhir dvigur ābhāṣito dvidhā ||
dvandvo’pi dvividho jñeyo’vyayībhāvo dvidhā mataḥ |
teṣāṁ punaḥ samāsānāṁ prādhānyaṁ syāc caturvidham ||
ca-kāra-bahulo dvandvaḥ sa cāsau karmadhārayaḥ |
yasya yeṣāṁ bahuvrīhiḥ śeṣas tatpuruṣaḥ smṛtaḥ ||
(Samāsa-cakram: 1–4)“Samāsas (compounds) are in brief sixfold, and further [i.e., in terms of more detailed categorization] twenty-eightfold. They are also of two types by use of them as being compulsory or non-compulsory [i.e., being compounds the meaning of which cannot be expressed by its members when isolated, or not so] and of them being luk and non-luk [i.e., being compounds wherein the inflectional endings (pratyayas) of prior members are elided (luk), or not so]. Therein [among them], the (1) tatpuruṣa is eightfold, the (2) karmadhāraya is sevenfold, the (3) bahuvrīhi is also sevenfold, and the (4) dvigu is said to be of two types. The (5) dvanda too should be known to be of two types. The (6) avyavībhāva is considered to be of two types. Further, principality [i.e., a particular word being the principal member] within these samāsās can be of four types. The dvandva [i.e., the analytic paraphrase thereof] has many ca’s, and the karmadhāraya [has in its standard paraphrase] ‘sa ca asau’. The bahuvrīhi has yasya and yeṣām, and the rest are known to be the tatpuruṣa.”
- Read on →: dvandvo dvigur api cāhaṁ mad-gehe nityam avyayībhāvaḥ
dvandvo dvigur api cāhaṁ mad-gehe nityam avyayībhāvaḥ |
tatpuruṣa karma dhāraya yenāhaṁ syāṁ bahuvrīhiḥ ||
(Udbhaṭa)[A play upon the names of the six types of samāsa wherein a poor man begs a royal official:] “I am dual (dvandva) [i.e., I am married; alt., I am in a quarrel (with my wife)] and I possess [just] two cows (dvigu). There is always an absence of expenditure (avyayībhāva) in my home [i.e., as I am very poor and have no money to spend]. [Therefore,] O person of his (tatpuruṣa) [i.e., O honored assistant to the King], please grant (dhāraya) me [lit., cause me to hold] a result (karma) by which I may become rich (bahuvrīhi) [i.e., one in possession of much rice].”
- Read on →: dvigur dvandvo’vyayībhāvaḥ karmadhāraya eva ca
dvigur dvandvo’vyayībhāvaḥ karmadhāraya eva ca |
pañcam astu bahuvrīhiḥ ṣaṣṭhas tatpuruṣaḥ smṛtaḥ ||
(Vaiyākaraṇa-sampradāya-viśeṣaḥ)“Dvigu, dvandva, avyayībhāva, and karmadhāraya; let the fifth be the bahuvrīhi. The sixth is known as tatpuruṣa.”
- Read on →: karmadhāraya ādyaḥ syād dvigus tatpuruṣo’paraḥ
karmadhāraya ādyaḥ syād dvigus tatpuruṣo’paraḥ |
bahuvrīhir atha dvandvo’vyayībhāvaḥ ṣaḍ īritāḥ ||
(Prayoga-ratnamālā)“First is the karmadhāraya, next the dvigu and tatpuruṣa, and then the bahuvrīhi, dvandva, and avyayībhāva. They [i.e., samāsas] are said to be six.”
- Read on →: idam astu sannikṛṣṭe samīpataravarti caitado rūpam
idam astu sannikṛṣṭe samīpataravarti caitado rūpam |
adas astu viprakṛṣṭe tad iti parokṣe vijānīyāt ||
(Nīleśa-vistāra on Aṣṭa-dhyāyī: 1.1.27)“Know ‘idam’ to be [used] for something nearby, ‘etat’ for something even closer, ‘adas’ for something distant [in view], and ‘tad’ for something unperceived.”