Dear all,

It gives me immense pleasure to introduce to you all a work edited by me.

It is known as samAsalakSaNa dealing with samAsas in sanskrit literature.

It is written by a jain muni known as ratnamaNDanasUri.

Hope you like it…. Dr. Dhaval Patel

 

समासलक्षण – श्रीरत्नमण्डनसूरि

Verse 1:

द्वंद्वः प्रथमाचाग्रध्वनिः स इतरेतरः समाहारः ।

आद्यः स्वलिंगवचनो[1]ऽन्यः क्लीबश्चैकवचनान्तः ॥ १

 

The dvandva samAsa is characterised as having words  in prathamA vibhakti (First of seven declentions of nouns – corresponding to subject of English grammar) and ‘ca’ (meaning ‘and’). It is further classified as itaretara and samAhAra. The first (itaretara) is characterised by the gender (liGga) and number (vacana) of itself. The second type (samAhAra) is characterised by neuter gender (klIba) and singular form (ekavacanAnta).

 

 

Commentary of verse 1:

 

प्रथमा च चश्च प्रथमाचौ । प्रथमाचौ अग्रे येषां ते प्रथमाचाग्राः । एवंविधा ध्वनयः शब्दा यस्मिन्सः[2] प्र० (प्रथमाचाग्रध्वनिः) ।

 

The word prathamAcAgradhvani is derived as follows. prathamA and ca get combined to form prathamAcau. those who have prathamAcau prominently / at the forefront are known as prathamAcAgrAH. The compound which have such prathamAcAgrAH words (sound is the word in the verse – dhvani) ara known as prathamAcAgradhvani.

 

स द्वंद्व द्विविधो भवति । कः । इतरेतरः । पुनः कः । समाहारः । एतावता द्वंद्वस्य द्विविधामुक्तम्‌ ।

 

The dvandva compound is of two types. Which is itaretara and which is samAhAra ? Thus the author depicts two kinds of dvandva compounds.

 

स्वलिंगवचने यस्य स तथा । अंत्यशब्दापेक्षया लिंगं, वाच्यसंख्यापेक्षया वचनं भवतीत्यर्थः ।

 

(itaretara dvandva : Commentator explains the words आद्यः स्वलिंगवचनः by the author.) That compound which has the gender and number of itself is known as itaretara dvandva. The gender is decided as per the last word of the compound and the number is decided as per the numbers mentioned in the compound.

 

यथा । नेत्रे च नासिका[3] च नेत्रनासिकाः[4] । धवश्च खदिरश्च पलाशश्च  धवखदिरपलाशाः । उत्तमश्च मध्यमश्च अधमश्च उत्तममध्यमाधमाः । पुरुषः केवलविशेषणोऽयम्‌[5] ।

 

Examples of the itaretara dvandva : eyes and nose – netranAsikAH. Here the last component is nAsikA – therefore feminine ending. netre (2 eyes) and nAsikA (one nose). Therefore total number is three. therefore it would take plural endings. So feminine plural is the case ending. The second and the third are also similar examples. The case endings are musculine plural because the last component is muscular and the number in both cases are three.

 

अथ समाहारः । अश्वश्च वडवा च अश्ववडवम्‌ । गावश्च महिषाश्च गौमहिषम्‌ । इत्यादि ॥ टीका १ ॥

 

Now, let us examine samAhAra dvandva. the author has given its description as क्लीबश्चैकवचनान्तः . This is very clear. Therefore the commentator has not elaborated on it. He has straightaway given examples. Thus the word azvavaDavam would mean a pair of horse and mare. It takes neuter singular case endings. Thus the gender doesnt correspond to the last component vaDavA (feminine) nor does the number correspond to the total number two (dvivacana). It takes prefixed neuter singular case endings. Similar is the case with gaumahiSam.

 

 

 

Verse 2:

प्रथमाचाग्रौ त्वं गुणगुणिनौ गुणिसदृशलिंगवचनाभ्याम्‌ ।

मध्यस्थिततददोभ्यां समस्य बुध कर्म धारय वः ॥ २

 

O wise man ! Do our work (of defining karmadhAraya samAsa) by combining the adjective (guNa – vizeSaNa) and the one to which adjective is to be appended (guNI – vizeSya), who are in first case (prathamA vibhakti)  followed by ‘and’ (ca), with the intervening forms of the locative pronouns this and that (adas and tat) which have the same gender and number as the vizeSya.

 

Otherwise put, the usual formula of karmadhAraya would be guNa (vizeSaNa) + ca + adas / tat form + guNI (vizeSya) + ca.

The guNa and guNI forms are in prathamA vibhakti. adas / tat forms would correspond to the gender and number of the guNI.

 

 

Commentary of verse 2:

 

प्रथ० । – हे बुध त्वं गुणगुणिनौ विशेषणविशेष्ये कर्मधारयके समासे[6] समस्येति । (संटंकः[7]) कीदृशौ | प्रथमा च चश्च तावग्रे ययोस्तौ प्रथमाचाग्रौ । प्रथमान्तयोजिनः[8] चकारावित्यर्थः ।

 

O wise man, you combine the guNa and guNI (adjective and the one to which the adjective is appended respectively) in the karmadhAraya samAsa. What are the qualities of the guNa and guNI to qualify for this? prathamAcAgrau.

It should have prathamA and ca. The commentator has given it a different perspective than what it was in dvandva samAsa.  He states that prathamAcAgrau here would mean prathamAntayojinaH cakArau i.e. two cakAras would be used at the end of both of the guNa and guNI in prathamA case.

 

काभ्यां कृत्वा । मध्य० – मध्यस्थितौ च तौ तददसौ च ताभ्याम्‌ । पुंस्त्रियोः प्रथमैकवचनांतस्यादःशब्दस्यापि[9] प्रयोजनात्तद्ग्रहणम्‌ ।

 

This is the second requirement for the karmadhAraya samAsa. With which the guNa and guNI are to be joined? With the intermediate forms of this / that (adas / tat). The word madhyastitatadadasau is itself an example of karmadhAraya. It has two components: (1) madhyasthita (intermediate between guNa and guNI) and (2) tadadasau (this / that). Here the words tat and adas are used as neuter gender singular only, but this holds true for musculine and feminine forms also. It is evident from the vigraha of madhyasthitatadasau. There the word tat is used in musculine  dualist (dvivacana)form tau.

 

कीदृशाभ्याम्‌ । गुणी विशेष्यं तत्तुल्यलिंगवचने[10] ययोस्ताभ्याम्‌ ।

The forms of tat / adas correspond to the gender and the number of the guNI (vizeSya). i.e. in madhyasthitatadadasau the gender and number of the form of tat correspond to the vizeSya tadadasau. Therefore the form is tau (musculine dvivacana).

 

यथा वीरश्चासौ पुरुषश्च[11] वीरपुरुषः[12] । मधुरा चासौ वाणी च मधुरवाणी । प्रसन्नं तत्‌ वदनं च प्रसन्नवदनम्‌ । एवं शेषवचनयोरपि ।

 

vIraH + ca + asau (musculine singular) + puruSaH (musculine singular) + ca.

madhurA + ca + asau (feminine singular) + vANI (feminie singular) + ca.

prasannam + tat (neuter singular) + vadanam (neuter singular) + ca.

Note that in all the examples the tat / adas form correspond to the form and gender of the vizeSya. Similarly this applies to the other two vacanas (dvivacana abd bahuvacana) also.

 

विशेष्यमपि विवक्षया[13] विशेषणं स्यात्तेन[14] नाभिः स्यात्सो नृपश्च नाभिनृपः । इत्यादि[15] कर्मधारयः ॥ टीका २ ॥

 

vizeSaNa is also sometimes the vizeSya when meaning is considered. This is also an example of karmadhAraya. Here nAbhi means the sovereign king and nRpa means king.

 

 

 

Verse 3:

 

संख्यासन्नप्रमुखाः संख्याभिर्दिग्दिशा सहोऽन्ये च ।

सर्वैः गुणिसमसामादिः[16] यदा युक्ता बहुव्रीहौ ॥ ३

The words like Asanna etc. are joined with samkhyA (numericals) to create another samkhyA, words showing directions are joined with directions, the word saha and other words, which have same case suffixes are joined with all words in bahuvrIhi samAsa.

 

 

Commentary of verse 3:

 

सं० – संख्यासन्नप्रमुखाः संख्याभिः संख्याशब्दैर्युक्ताः समस्ता भवन्तीति संबंधः ॥ संख्या संख्याशब्दास्ते च आसन्नप्रमुखाश्चेति[17] द्वंद्वः । अत्र प्रमुखशब्देनासन्नार्था अदूराधिकादयश्च गृह्यन्ते[18] । यथा द्विर्दश द्विदशाः २०॥ एवं त्रिदशादयोऽपि । द्वौ वा त्रयो वा द्वित्रा । एवं त्रिचतुरादयोऽपि सर्वत्र प्रमाणीसंख्याड्डः[19] इति प्रत्ययः । आसन्ना दश येषां ते आसन्नदशा[20] ९, ११ । वा एवं निकटनवादूरदशादयोऽपि ।

 

The saMkhyAsannapramukha words are compounded with the words depicting saMkhyA. saMkhyAsannapramukha is explained as the words which are themselves saMkhyA and which have Asanna etc. – dvandva compound. Here the word used is pramukha, which means that all words other than the word Asanna which are compounded to give numbers can be used in this compound, like adUra (not far), adhika (more) etc. e.g. dvidazAH = 20, tridazAH = 30 etc. dvitrAH = 2 or 3, tricaturAH = 3 or 4 etc. These compounds have taken suffix DaH (डः) as per the rule pramANIsaMkhyADDaH (7.3.128) of siddhahemazabdAnuzAsana (jainist grammar book). AsannadazA = near 10 = 9 or 11. similarly nikaTanava, adUradaza etc can also be derived.

 

दिग्दिग्वाची शब्दो[21] दिशा दिग्वाचियुक्तः स्याद्यथा । उत्तरस्याः पूर्वस्या दिशोः यदंतरालं[22] सा[23] उत्तरपूर्वा ऐशानी । एवं[24] विशेषविदिशोऽपि वाच्याः |

 

The words which denote directions are componded with the words denoting directions. e.g. uttarapUrvA means the quarter in between the north and the east i.e. north-eastern quarter (also known as aizAnI – precided by lord izAna). Similarly other quarters can also be derived.

 

सहः सहशब्दः सर्वैः[25] शब्दैः[26] युक्तः स्याद्यथा । सह पुत्रेण वर्तते सपुत्रः । एवं सविद्यादयोऽपि[27] ।

 

The word saha (with) gets compounded with all words. e.g. saputra (with son). The second example is not clear.

 

अन्ये सहविवर्जिताः शब्दाः सर्वैः[28] शब्दैर्युक्ता[29] भवन्ति ।

 

The other words (other than saha) get compounded with all words.

 

केन कृत्वा । गुणे[30] सामादयित्वा[31] गुणी विशेष्यं तेन समतुल्यलिंगवचन इत्यर्थः ।

 

The gender and the number of the case suffixes of these words correspond to the gender and number of the guNI (vizeSya).

 

सह अमादिभिर्द्वितीयादिषट्षड्विभक्तिवानेव[32] वर्तते । इति सामादिः । गुणिसमश्च[33] सामादिश्चेति विशेषणद्वंद्वस्ततो गुणिसमसामादिश्चासौ यत्र तेन गुणि० ।

 

sAmAdi – sa + am + Adi. Therefore sAmAdi would mean the case suffixes like dvitIyA, tRtIyA etc. guNisamasAmAdi would mean ‘having equal cases suffixes as the vizeSya has’. The words are compounded with the words having similar case suffixes as the vizeSya has.

 

विशेषतुल्यलिंगवचनेन[34] द्वितीयाद्यंतेन शब्देन[35] सर्वं[36] सर्वैः[37] समस्यते इत्यर्थः ।

 

All the words get combined with the other words with the intervening words having the same case suffixes as the vizeSya has. Examples will follow.

 

यथा उच्चैः मुखं[38] यस्य स उच्चैःमुखाः[39] । उद्गतं यौवनं यस्य स उद्यौवनः कुमारः । एवं उद्रश्मिप्रभृतयोऽपि अव्ययपूर्वपदाः । नता इन्द्रा यं स नतेन्द्रः पार्श्वः । १ जितो मोहो येन[40] स जितमोहो जिनः[41] । २ दत्ता दक्षिणा[42] यस्मै स दत्तदक्षिणः[43] द्विजः । ३ वीतः रागो यस्मात्स वीतरागो जिनः । ४  शीता रश्मयो यस्य स शीतरश्मिरिन्दुः । ५ प्रादुर्भूता अंकूरा यस्यां सा प्रादुर्भूतांकुरा भूः[44] । ६ विशेषणविशेषाभ्यां[45] एते भेदा बहुव्रीहौ ।

 

uccaiHmukhAH – one with the head held high

udyauvanaH – the one whose youth has gone.

(These two were examples where the indeclinables are compounded)

natendraH – the one before whom indra bows. (dvitIyA)

jitamohaH – the one by whom moha has been won. (tRtIyA)

dattadakSiNaH – the one to whom dakSiNA has been given (caturthI)

vItarAga – the one from whom rAga has gone away (paJcamI)

zItarazmi – the one whose rays are cool (SaSThI)

prAdurbhUtAMkUrAbhUH – the one in which sprouts have come up. (saptamI)

 

These are the types of bahuvrIhi.

 

धर्मे मतिर्यस्य स धर्ममतिः । दुःखस्य क्षयो यस्मात्स दुःखक्षयः । इत्यादयः[46] विशेषणविशेष्यभावं विना भेदाः ॥ टीका ३ ॥

 

The commentator goes a step further. Look at words yasya and duHkhasya in the two sentences. In both the sentences there are SaSThI case suffixes. In the first sentence it corresponds to the vizeSya (let’s say dharme matiryasya rAjJaH sa dharmamatiH rAjA). Whereas in the second sentence it corresponds to the first component of the compound. So there is difference between these two usages.

 

 

 

Verse 4:

 

सप्तविभक्त्यंतपदैः प्रथमांतपदे समस्यमाने सः ।

परलिंगोऽनंतर इव तत्पुरुषो मुख्यपदयुगलः[47] ॥ ४

 

Just like the previous one (bahuvrIhi) tatpuruSa has the gender of another word (vizeSya), but in contrast to the bahuvrIhi it has both the words as equally important (mukhyapadayugala). (bahuvrIhi has some other word as important part. e.g. pItAmbara – neither pIta nor ambara is the main thing connoted by the compound. It is viSNu which is not at all mentioned in the compound.) The first part of compound takes all 7 case suffixes and the second component is alwayys in prathamA vibhakti.

 

 

Commentary of verse 4:

 

सप्त० – सः समासः परस्य लिंगं यस्मिन्स तथा । अनंतरो बहुव्रीहिः स इव परलिंगः एताववना[48] बहुव्रीहिस्तत्पुरुषश्च[49] विशेष्यलिंगौ भवतः इत्यर्थः ।

 

tatpuruSa is paraliMga – the compound which has the gender of another word (vizeSya) just like bahuvrIhi. Thus bahuvrIhi and tatpuruSa both have the gender of vizeSya.

 

मु० – प्रधानपदद्वयम्‌ ।

 

mukhyapadayugala – both the words are equally important in the tatpuruSa samAsa.

 

यथा ।

भव एव सागरः भवसागरः । शोभनः[50] साधुः सुसाधुः । चन्द्र इव चन्द्रवद्वा सौम्यः[51] । न जितः अजितः । इत्यादौ[52] प्रथमातत्पुरुषः ।१।

वृक्षं आरूढः वृक्षारूढः । अतिक्रान्तः खट्वां अतिखट्वः द्वितीयातत्पुरुषः ।२। गुणैर्युक्तः[53] गुणयुक्तः । परिणद्धो वीरूद्भिः परिवीरुत्‌ तृतीयातत्पुरुषः ।३।

जीवेभ्यो हितः जीवहितः । परिग्लानोऽध्ययनाय पर्यध्ययनः चतुर्थीतत्पुरुषः ।४। पापाद्भीतः पापभीतः । निर्गतः कौशाम्ब्याः निष्कौशांबिः[54] पञ्चमीतत्पुरुषः ।५।

राज्ञः पुरुषः राजपुरुषः । अर्धं पिप्पल्या अर्धपिप्पली षष्ठीतत्पुरुषः ।६।

धर्मे धीरः धर्मधीरः सप्तमीतत्पुरुषः ।७।  ॥ टीका ४ ॥

 

bhavasAgara               prathamA tatpuruSa

susAdhu                      prathamA tatpuruSa

candrasaumya                         prathamA tatpuruSa

ajita                             prathamA tatpuruSa (naJ tatpuruSa)

vRkSAruDha              dvitIyA tatpuruSa

atikhatva                     dvitIyA tatpuruSa

guNayukta                  tRtIyA            tatpuruSa

parivirUt                      tRtIyA tatpuruSa

jIvahita                        caturthI tatpuruSa

paryadhyayana            caturthI tatpuruSa

pApabhIta                   paJcamI tatpuruSa

niSkauzAmbi              paJcamI tatpuruSa

rAjapuruSa                  SaSThI tatpuruSa

ardhapippalI                SaSThI tatpuruSa

dharmadhIra               saptamI tatpuruSa.

 

 

Verse 5:

स्यादव्ययपूर्वपदस्तदर्थमुख्योऽव्ययी[55] स च क्लीबः[56] ।

अनदंताल्लुप्स्यादेरादम्‌[57] चास्मिन्नपञ्चम्याः ॥ ५

 

The characteristics of avyayIbhAva samAsa are as follows:

1. The first component is avyaya (indeclinable).
2. The main meaning is also imparted by the indeclinable.
3. It is neuter gender always. (Neuter gender mandates the hrasva vowel at the end)
4. All case suffixes other than paJcamI are elided after the word having vowels other than ‘a’ at the end.
5. After words ending with ‘a’ – ‘am’ is added.

 

 

Commentary of verse 5:

 

अव्ययीभावः । अ० – अकारांतवर्जात्‌[58] । आत् अकारांतात्‌ ।

 

anadanta = an + at + anta = not ending with vowel ‘a’.

At = after the vowel ‘a’.

 

अपंचम्याः पंचमीवर्जस्यादेः ॥

 

apaJcamyAH syAdeH = all the case suffixes other than paJcamI case suffixes.

All case suffixes are elided other than paJcamI case suffixes after vowels other than ‘a’.

 

यथा कुम्भस्य[59] मालायाश्च[60] समीपं उपकुम्भम्‌ उपमालम्‌ अस्ति

 

Near kumbha = upakumbham  .

Near mAlA = upamAlam .

 

१ पश्य २ शुशुभे ३ क्रुध्यति ४ उपकुम्भात्‌ अनघशोभा ५ शेते ।[61]

 

I have no idea why this numbering has been given. But the main thing the author wants to press is the word upakumbhAt (paJcamI case suffix). This is to show that the paJcamI case suffixes are not elided. For all other cases upakumbham would be used.

 

एवं साधो:[62] समीपं उपसाधु[63] । वधोः[64] समीपं उपवधु[65] उपनदि । यथामुखं प्रत्यहं बलिषुरमित्यादिः[66] ॥ टीका ५ ॥

 

Here note the change in the vowels also. Briefly speaking, the dIrgha vowels are replaced by the hrasva vowels. normally vadhU, but here upavadhu. similarly upanadi. This is mandated by the neuter gender. (see pANini aSTAdhyAyI 1.2.47 ह्रस्वो नपुंसके प्रातिपदिकस्य). The last example is somewhat obscure.

 

 

Verse 6:

 

संख्यार्थात्षष्ठ्यन्तं द्विगौ समाहारयुग्विशेष्यपदम्‌ ।

एकत्वमदंताड्डीराबंताद्वा[67] षण्ढत्वम्‌ ॥ ६

 

In dvigu samAsa, after the word denoting number, the vizeSya pada is written ending in SaSThI vibhakti. It also has along with it the word samAhAra. It takes singular. After the words ending with vowel ‘a’, ‘DI’ pratyaya is added. (a haima vyAkaraNa pratyaya). The words ending with ‘A’ vowel take ‘DI’ pratyaya optionally. The compound is in neuter gender.

 

 

Commentary of verse 6:

 

संख्यावाचकात्‌ विशेषस्य[68] षष्ठ्यंतत्वे उक्ते विशेषणस्यापि षष्ठ्यन्तत्वलाभात्‌[69] ।

 

After the word denoting number, the sUtra mandates SaSThI case endings for vizeSya only, but it also means that vizeSaNa is also in SaSThI case. e.g. trayANAM (vizeSaNa) lokAnAM (vizeSya) samAhAraH trilokI.

 

द्विगौ[70] षष्ठ्यंतात्संख्यापूर्वकविशेष्यमात्रपरः समाहारशब्दः[71] प्रयुञ्जीत[72] इति भावः ।

 

Put in other words, in dvigu samAsa the word denoting number and the vizeSya are both in SaSThI case (genitive case) and has the word samAhAra at the end of vigraha.

 

त्रयाणां लोकानां समाहारः त्रिलोकी । पंचराजीत्यादयोऽप्येवम्‌ ।

 

These are examples of dvigu samAsa. trayANAM – saMkhyA in genitive case. lokAnAM – vizeSya in genitive case. The ‘I’ is added by ‘DI’ pratyaya. The work of ‘D’ here is elision of the ultimate vowel and any consonant after that (in this case the ultimate ‘a’ of loka has been elided and replaced by ‘I’).

 

आबंताद्विकल्पेन डीप्रत्ययः । यथा तिसृणां मालानां समाहारः त्रिमाला त्रिमालम्‌ ।

 

Here the commentary says that the words ending with ‘A’ vowel take ‘DI’ pratyaya optionally. But the example doesnt correspond to the commentary. Here, the examples are trimAlA and trimAlam which do not arise out of ‘DI’ pratyaya. So it seems that the subsequent neuter gender is optional for words ending with ‘A’.

 

इत्येतेषां इकाराद्यंतानां[73] च षण्ढत्वं[74] स्याद्यथा । द्विमुनि द्विनदि त्रिजगदित्यादि ॥ टीका ६ ॥

 

Here the commentator specifically tells that the abovementioned example (words ending with ‘A’)and other words ending in ‘i’ or other vowels (other than ‘a’) take neuter gender. e.g. dvimuni dvinadi trijagat etc.

 

 

 

Colophon of the work:

 

इति श्रीरत्नमंडनकृतं समासलक्षणं षड्विधम्‌ । श्री संवत १६ आषाढादि १७ वर्षे फल्गुनशुक्लप्रतिपदा षयरनयरे[75] लीलालषितम्‌[76] ।

मुनिऋद्धिविजयपठनार्थम्‌ ॥

 

Thus ends the work ‘samAsalakSaNa’ of  ‘zrIratnamaNDana’ depicting six types of samAsa. The date of writing the manuscript seems to be vikrama samvat 1617. The place of writing the manuscript is ‘Sayara’ (No idea of the modern location). This copy was written for perusal of one muni Rddhivijaya.

 

 

Colophon of the commentary:

 

इति षट्समासप्रक्रिया[77] समाप्ता[78] ॥

इति श्रीरत्नमण्डनसूरिकृतं समासलक्षणमलेखि[79] । श्रीरस्तु[80] ।

इह यत्किंचिदशुद्धं शास्त्रविरुद्धं च लिखितमस्ति[81] मया ।

शोध्यं[82] श्रीसूरिवरैः प्रसादमाधाय[83] तत्सर्वम्‌ ॥ १ ॥ श्रीरस्तु[84] ॥

 

Thus ends the prakriyA of six samAsa. I wrote the samAsalakSaNa by zrIratnamaNDanasUri. May all be well. Whatever is written wrongly or against the zAstra by me here, may the learned ones read it thoroughly and correct it. May all be well.

 

 

 

 

 

 

 

 

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