of another, dependent, help- m. help against an

help-fat

m. n. f. pot. part. of n. restoring to life with, insufferable.

enafta m. n. f. followed, prac-m. n. f. (past part. of HTT

with ), disappeared (as dark

ness) and appeared (as light); n. daybreak.

3 m. store, storing, gather-n. a root, basis.

उपचित past pass. part. of चि with युद्धनौसमूह

3 m. n. f. dead, deceased, m. disease, sickness.

q m. becoming mature, m. the female breast, the

Pâtâla

[of ग्रह्.

Captured गृहीत past part. pass.

[m. n. f.

Eastern पूर्व m. n. f. pron. प्राच्य
Exploit पराक्रम 2. अद्भुतचरित 22,
Fleet of ships नौसाधन N.
Haughty past part.
Lord नाथ m.

Mahendra महेन्द्र m. name of a
mountain and the adjacent

country. Ocean अर्णव m.

पाताल n. the nether

region.

Prepared उद्यत past part of यम्
with उत्.

Pushed afar दूरोत्सारित, उत्सारित
past part. pass. of the caus. of
सृ with उत्.
Region between अन्तर " अन्त-
राल n.
[ मुच्:
Released
मुक्त past part. pass. of
Stream स्रोतस् N.

Tali ताली f. a kind of palm tree.
Traverse क्रम् 1st and 4th conj.
with आ Parasm.
Touching लग्न m. n. f.
Wing पक्ष m.

LESSON XIX.

BAHUVRIHI AND AVYAYIBHAVA COMPOUNDS.

I. 1. Two or more nouns in apposition to each other with the attributive member placed first may be compounded and used as an adjective to qualify a substantive. The substantive must not be in apposition to the separate members of the compound. A compound of this nature is called Bahuvrîhi; as महाबाहुः, पीताम्बरः As a Karmadharaya, महाबाहुः is equivalent to महाबाहुः ' great arm'; but as a Bahuvrihi, it stands for महाबाहुर्यस्य ' he whose arm is great' i. e. ' great-armed'; so also पीताम्बरः 'he whose garment is yellow.'

महाबाहुर्यस्य सः = महाबाहुर्नल:. Here बाहु or महत् does not stand in apposition to नल, but the compound महाबाहुः does, as it qualifies नल. In घनश्यामो नलः, श्यामः is in apposition with नल wherefore the compound is not a Bahuvrîhi. That, therefore, is a Bahuvrîhi in the dissolution of which the यत् is in an oblique case; प्राप्तमुदकं यम् = प्राप्तोदको ग्रामः - बकयो नद्यो यस्मिन् = बहुनदाको देशः.

८

2, Sometimes the first member of a Bahuvrîhi is not in apposition to the second; as चक्रपाणिः = चक्रं पाणौ यस्य he in whose hands there is a wheel.'

3.

When comparison is involved the first member may have the sense of the genitive; as fa:, equivalent to चन्द्रस्येव कान्तिर्यस्य. As a Tatpurusha it means simply चन्द्रस्य tanta:

4. The negative particle or or a preposition sometimes forms a Bahuvrîhi compound with a substantive; as अविद्यमानः पुत्रो यस्य सः = अपुत्रः निर्गता घृणा यस्य सः = निर्घृणः (see 10 below), विगतं जीवितं यस्य सः विजीवितः, उद्गता कन्धरा यस्य सः=उत्कन्धरः &c. अवियमानपुत्रः, निर्गतघृणः &c. are also admissible by the general rule.

5. A compound of words denoting the cardinal points belongs to this class, and signifies the point or direction between those points; as 'north-east.' A noun signifying a direction, which when uncompounded is declined like a pronoun, is optionally so declined when thus compounded.

सह

6. A compound of or with a substantive when used as an adjective is a Bahuvrihi; as देवदत्तः सहपुत्रो ग्रामं गतः

7. An adjectival compound of a numeral or an indeclinable, or of आसन्न, अदूर, or अधिक, with a numeral, is a Ba huvrîhi. In this case, the final vowel, or the final consonant with the preceding vowel, of the latter numeral, and na of fat are dropped and the termination is added. Ex. faat: 'two or three,' : 'twice ten,' about ten,' i. e. ‘nine or eleven, आसन्नविंशा: ' nearly twenty,' अदूरत्रिंशा: 'not far from thirty,' अधिकचत्वारिंशाः ' more than forty. But चतुर् when preceded by 3 and 1 does not drop any letter but अ is simply added to it; as उपचतुराः ' about four,' त्रिचतुराः

'three or four.'

6

8. When the last word of a Bahuvrîhi ends in, or is a feminine noun ending in or, the termination is added on to it; as ईश्वरः कर्ता यस्य तत् = ईश्वरकर्तृकं जगत्; बह्वयो नयो यस्मिन्सः = बहुनदीको देश: रूपवदधूक: This rule is not applicable when the feminine noun is such as is capable of taking

or उन्

for its final before the vowel case-terminations. is a counter-exception.

a. If a Bahuvrihi ends in अक्षि or धनुष्, these words assume the forms of अक्ष and धन्वन् ; as कमलाक्ष: ' lotus-eyed,' अधिज्यधन्वा ' one whose bow is strung' b. If it ends in गन्ध this word becomes गन्धि, when उत्, पूति, सु, or सुरभि precedes, or when the compound involves comparison ; as उगन्धि, सुगन्धि, पद्मगन्धि &c. c. Similarly धर्म becomes धर्मन् when preceded by a single word. d. When the ending word does not undergo such changes and additions, is optionally affixed to all compounds of this class; as अध्ययननिमित्तको मे वासोऽस्मिन्ग्रामे

10. The final vowel of a Bahuvrihi compound if its last member is or a feminine noun ending in is shortened when no क is added; as चित्रा गावो यस्य सः = चित्रगुः, लक्ष्मीर्भार्या यस्य सः = लक्ष्मीभार्यः. The आ is optionally shortened when क is affixed ; as लक्ष्मीभार्याकः or लक्ष्मी भार्यक:

II. 1. Adverbial compounds (अव्ययीभाव) are formed by putting together an indeclinable (a preposition or an adverb) and a noun. a. Adverbs are to be considered as neuter accusative singulars. b. Adverbial compounds ending in take अ sometimes the termination of the instrumental or locative singular. c. A final long vowel becomes short (see 8 p. 117). d. The ending is dropped, but optionally when the final substantive of the compound is neuter.

न्

Ec. अधिहरि ‘in Hari,' अनुविष्णु ' after Vishnu,' . e. — following Vishnu,’ उपगङ्गम् ‘near the Gangá,' अनुगङ्गम् ' along with or by the side of the Gangá,' यथाशक्ति ' according to one's ablities,' अध्यात्मम् ‘on or in the soul,' प्रत्यहम् ' every day,' सतृणम् ' together with grass.' These are thus ordinarily dissolved:

हराविति=अधिहारे । विष्णोः पश्चात् = अनुविष्णु । गङ्गायाः समीपम् = उपगङ्गम् । गङ्गामन्वायतम् = अनुगङ्गम् । शक्तिमनतिक्रम्य = यथाशक्ति | आत्मनीति=अध्यात्मम् । अहन्यहनीति = प्रत्यहम् । तृणमप्यपरित्यज्य = सतृणम् ।

भार्याया यद्यदिष्टं तत्तदधिज्यधन्वनस्तस्य भूपतेर्नानासाद्यं किंचिदासीत् ।

प्रतिदिनं त्र्यम्बकं यथाविधि पूजयामि यावदवकाशं ग्रन्थानवलोकयाम्यामध्याह्नसमयमक्षमालां गृहीत्वा जपामि । त्रिचतुराण्यहान्यस्मिन्मे गृहे वस्तुं त्वमर्हसि यावत्तवार्थसिद्धिं

करोमि ।

आसन्नपञ्चाशा गा ब्राह्मणेभ्यो ऽददाद्यज्ञवर्मा श्रावणस्य प्रथमे सोमवासरे ।

चिरप्रवृत्त एष मृतस्य पुनर्जीव प्रदाने पन्थाः । तथाहि । विश्वावसुना गन्धर्वराजेन मेनकायामुत्पन्नां प्रमद्वरां नाम कन्यामाशीविषविलुप्तजीवितां स्थूलकेशाश्रमे भार्गवस्य नप्ता प्रमतितनयो मुनि कुमारको रुरुर्नाम स्वायुषो ऽर्धेन योजितवान् ।

अर्जुनं चाश्वमेधतुरगानुसारिणमात्मजेन बभ्रुवाहननाम्ना समरशिरसि शरापहृतप्राणमुलूपी नाम नागकन्यका सोच्छासमकरोत् ।

अभिमन्युतनयं च परिक्षितमश्वत्थामास्त्रपावकपरिप्लुष्टमुदरादुपरतमेव निर्गतमुत्तराप्रलापोपजनितरूपो भगवान्वासुदेवो दुर्लभानसून्प्रापितवान् ।

* यान्येव सुरभिकुसुमधूपानुलेपनादीनि चन्द्रापीडसमागमसुखोपभोगायानीतानि तैरेव मृते तस्मिन्देवतोचितामपचितिं संपाद्य चन्द्रापीडमूर्ती मूर्तिमतीव शोकवृत्तिरार्तरूपा रूपान्तरमिव तत्क्षणेनैवोपगता गतजीवितेव शून्यमुखी मुखावलोकिनी चन्द्रापीडस्य पीडोत्पीडितहृदयापि रक्षन्ती बाष्पमोक्षमुद्दाम वृत्तेः शोकादपि मरणादपि च कष्टतमामवस्थामनुभवन्ती तथैवाङ्के समारोपितचन्द्रापीडचरणद्वया दूरागमनखिन्नेनापि बुभुक्षिते

* This refers to Kadambarî, a damsel who goes to a certain appointed place to meet her lover Chandrâpîda but finds him dead. Hopes have been held out to her by some supernatural power of her lord's revival, and she has been directed to preserve his body.