Dvandva Samaasa / द्वन्द्वसमास
पाणिनिसूत्र:
चार्थे द्वन्द्वः। (अष्टाध्यायी/२.२.२९)
पदच्छेदः —
च-अर्थे ( सप्तमी-एकवचनम् ) , द्वन्द्वः ( प्रथमा-एकवचनम् )
अनुवृत्तिः —
अनेकम् २.२.२४
अधिकारः —
आकडारात् एका संज्ञा १.४.१ , प्राक्कडारात्समासः २.१.३ , सुप्सुपा २.१.४ , विभाषा २.१.११
Introduction:
The Sanskrit word dvandva literally means “two and two”, and may be understood to mean something like “a pair” or “a couple”, etc.
The Sanskrit dvandva compound, also known as a “coordinate compound”, is a term that describes a word which is composed of two or more individual words, each of which is considered equally “important”, or of equal “value”, in terms of their respective (grammatical) role in the compound.
Unlike other types of compounds, which may be made up of both nouns and adjectives and other nominals, a dvandva compound is only comprised of nouns.
Both the constituents i.e. पूर्वपद and उत्तरपद are equally important (this compound is उभयपदप्रधान)
Both the constituents are on the same level or are connected with the same action
This idea of “equal grammatical value” is reflected in how the compound analysis of a dvandva is done. For the dvandva may simply be understood to be equivalent to a list of nouns linked together with one or several instances of the conjunction च ca ‘and’.
This above mentioned “equalness” may also be understood to be in contrast with the three other main categories of compounds (neither of which is a dvandva), in which there is a type of grammatical “importance” order, where one word “rules” another, or is “ruled by” another. So, for example, in a two-word case-tatpurusha compound, the first word (supplied in its root form) is to be thought of as having some oblique case (i.e. some case other than the nominative or vocative) which stands in a certain relation to the second word of that compound, e.g. a genitive relationship. But for a dvandva, no such relationship is implied: the words in a dvandva are thought to simply be joined by the conjunction च ca ‘and’.
However, the words within a dvandva may still not be completely devoid of some sort of order. For according to some rules of traditional Sanskrit grammar, the actual order of the words within a dvandva can be determined by which letters each word is composed of: the first letter, the last letter, and the number of syllables. Another possible way of ordering the words within a dvandva samasa would be to follow a “natural” order seen in our everyday world, as for example giving the seasons the same order as that which they come “in real life”, or making sure that seniority or societal respect is reflected in the order of the words in the compound.
For example – Dharma: Cha Meaning: Cha – Dharmartho.
Here both the former term ‘Dharma’ and the latter term ‘Artha’ have predominance.
This type of compound is called as स्वपदविग्रहसमास e. same constituents of the compound are used in its dissolution
But there is an addition of ‘च’ after each constituent. This addition of ‘च’ is indeed quite important and is a characteristic of द्वन्द्व समास
During dissolution, the constituents are always put in Nominative case
द्वन्द्वसमास: समास के उदाहरण – (Dvandva Samas Sanskrit Examples)
हरिश्च हरश्च – हरिहरौ।
ईशश्च कृष्णश्च – ईशकृष्णौ।
शिवश्च केशवश्च – शिवकेशवौ।
माता च पिता च – मातापितरौ।
Types/Variants of द्वन्द्वसमास:
1) इतरेतरद्वन्द्वसमास
2) समाहारद्वन्द्वसमास
3) एकशेषद्वन्द्वसमास
इतरेतरद्वन्द्वसमास:
The Sanskrit itaretara dvandva compound is a compound (samāsa) which may be thought of as one in which each member word is considered individually, and not as a group.
The distinguishing trait of an itaretara dvandva is that its members are thought of as individuals, not collectively or as one group.
The declination of the last word of an itaretara dvandva cannot be done until one has first determined which grammatical number is to be used, and which grammatical gender is to be used. This might be compared to the samāhāra dvandva, whose grammatical number and gender are always the same.
The Itaretara Dvandva: How to Determine the Grammatical Number
So we might think of the itaretara dvandva compound in terms of how the “calculation” of the grammatical number is done (which is a prerequisite for how we are going to decline the last member of the compound).
For in an itaretara dvandva compound one should consider each member word separately in order to be able to determine the exact grammatical number of the last word of the compound.
Thus, the grammatical number may be either dual or plural, since an itaretara dvandva, just like any compound, must be composed of at least two members.
In an itaretara dvandva all the members individually count towards the total grammatical number.
In the case of an itaretara dvandva compound having three words or more, the computation would be simple: the grammatical number would always be three or more, regardless of how many entities each member word would be representing.
However, for an itaretara dvandva having exactly two members, there are two possibilities.
The first possibility for a two-member itaretara dvandva is that both of the members may be thought of as representing one entity each, so that the total count would be 2. This would have the consequence that the final member of the compound would have to be declined in the dual number.
The second possibility for a two-member itaretara dvandva is that one (or both) of the members are representing more than one entity, so that the total count would be 3 or more. This would result in that the final member of the samāsa would have to be declined in the plural.
The Itaretara Dvandva: How to Determine the Grammatical Gender
The itaretara dvandva is also distinguished in terms of how the “calculation” of the grammatical gender is done; for in an itaretara dvandva, the grammatical gender is determined by the gender of the last word.
The Itaretara Dvandva: Usage 1: Two Words, Dual Number
In practical usage, one possibility is that we encounter a compound that has two words, each of which points only to one entity each. In the following example, the word कृष्ण kṛṣṇa refers to one person, just as the word राम rāma also refers to one person:
(+sandhi) कृष्णरामावागच्छतः ।
(-sandhi) कृष्ण-रामौ आगच्छतः ।
(translit) kṛṣṇa-rāmau āgacchataḥ ।
(tr/engl) Krishna and Rama are coming!
In the above example, the itaretara dvandva compound कृष्ण-रामौ kṛṣṇa-rāmau ‘Krishna-Rama’ is composed of two words: one proper name कृष्ण kṛṣṇa (which is in its stem form, i.e. not declined, since it is not the last word in the compound), and another proper name राम rāma (which is declined, since it is the last word in the compound). Since the total number of word members of this itaretara dvandva compound is two, the last word is declined in the dual: रामौ.
In terms of gender, the itaretara dvandva compound कृष्ण-रामौ kṛṣṇa-rāmau ‘Krishna-Rama’, as a whole, has received a masculine grammatical gender, since राम rāma, the last word of the compound, is masculine.
The Itaretara Dvandva: Irregular formation
गङ्गायमुने = गङ्गा च यमुना च |
पशुपक्षिणः = पशवः च पक्षिणः च |
हरिश्च हरश्च – हरिहरौ।
धवश्च खदिरश्च – धवखदिरौ।
हरिश्च हरश्च गुरुश्च – हरिहरगुरवः।
कुक्कुटश्च मयूरिश्च – कुक्कुटमयूर्ये।
समाहारद्वन्द्व:
The Sanskrit samāhāra dvandva compound (samāsa), is a compound that considers the individual members as a group.
This particular compound is prescribed for expressing –
Parts of body
Parts of army
Instruments and their players
Born enemies
Small insects
Birds
Trees
The last member of this type of compound is therefore declined in such a way that its grammatical gender will be neuter, and its number singular.
Examples:
पाणी च पादौ च (एषां समाहारः) – पाणिपादम्
शिरश्च ग्रीवा च (अनयोः समाहारः) – शिरोग्रीवम्
रथिकाश्च अश्वारोहाश्च (एषां समाहारः) – रथिकाश्वरोहम्
वाक् च त्वक् च (अनयोः समाहारः) – वाक्त्वचम्।
छत्रं च उपानह् च (अनयो: समाहारः) – छत्रोपानहम्।
बदराणि च आमलकानि च (अनयोः समाहारः) – बदरामलकम्।
गोश्च व्याघ्रश्च – गोव्याघ्रम्।
अहिश्च नकुलश्च – अहिनकुलम्।
आम्रश्च निम्बश्च – आमनिम्बम्।
दधि च घृतं च – दधिघृतम्।
कुशाश्च काशश्च – कुशकाशश्च।
मुखनासिकम् = मुखं च नासिका च एतयोः समाहारः |
गजतुरगम् = गजः च तुरगः च एतयोः समाहारः |
अहिनकुलम् = अहिः च नकुलः च एतयोः समाहारः |
हस्तपादम् = हस्तौ च पादौ च एतेषां समाहारः |
भेरीपटहम् = भेरीः च पटः च एतयोः समाहारः |
लोमनखम् = लोमानि च नखानि च एतेषां समाहारः |
सर्पगरुडम् = सर्पः च गरुडः च एतयोः समाहारः |
एकशेषद्वन्द्वसमास:
A kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided.
There is a dictum of grammarians that every individual object requires a separate expression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense.
In current spoken language, however, in such cases the word is used only once.
To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule सरूपाणामेकशेष एकविभक्तौ (sarūpāṇāmekaśeṣa ekavibhaktau) and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female.
For example, see the words वृक्षश्च वृक्षश्च वृक्षौ (vṛkṣaśca vṛkṣaśca vṛkṣau); Similarly वृक्षाः (vṛkṣāḥ) for many trees, पितरौ (pitarau) for माता च पिता च (mātā ca pitā ca); देवौ (devau) for देवी च देवश्च (devī ca devaśca); cf. also the words श्वशुरौ, भ्रातरौ, गार्ग्यौ (śvaśurau, bhrātarau, gārgyau) (for गार्ग्य (gārgya) and गार्ग्यायण (gārgyāyaṇa)),आवाम् (āvām) (for त्वं च अहं च (tvaṃ ca ahaṃ ca)), यौ (yau) (for स च यश्च (sa ca yaśca)) and गावः (gāvaḥ) fem. अजा (ajā) fem. अश्वाः (aśvāḥ) masc. irrespective of the individuals being some males and some females.
Pāṇini has devoted 10 Sūtras to this topic of Ekaśeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of एकशेघ (ekaśegha) did not exist in the original Aṣṭādhyāyī of Pāṇini but it was interpolated later on, and adduce the long discussion in the Mahābhāṣya especially the Pūrvapakṣa therein, in support of their argument.
Whatever the case be, the Vārttikakāra has commented upon it at length; hence, the addition must have been made immediately after Pāṇini.
Examples:
माता च पिता च – पितरौ।
पुत्री च पुत्रश्च – पुत्रौ।
Dvandva Samaasa / dvandvasamāsa
pāṇinisūtra:
cārthe dvandvaḥ| (aṣṭādhyāyī/2.2.29)
padacchedaḥ —
ca-arthe ( saptamī-ekavacanam ) , dvandvaḥ ( prathamā-ekavacanam )
anuvṛttiḥ —
anekam 2.2.24
adhikāraḥ —
ākaḍārāt ekā saṃjñā 1.4.1 , prākkaḍārātsamāsaḥ 2.1.3 , supsupā 2.1.4 , vibhāṣā 2.1.11
Introduction:
The Sanskrit word dvandva literally means “two and two”, and may be understood to mean something like “a pair” or “a couple”, etc.
The Sanskrit dvandva compound, also known as a “coordinate compound”, is a term that describes a word which is composed of two or more individual words, each of which is considered equally “important”, or of equal “value”, in terms of their respective (grammatical) role in the compound.
Unlike other types of compounds, which may be made up of both nouns and adjectives and other nominals, a dvandva compound is only comprised of nouns.
Both the constituents i.e. pūrvapada and uttarapada are equally important (this compound is ubhayapadapradhāna)
Both the constituents are on the same level or are connected with the same action
This idea of “equal grammatical value” is reflected in how the compound analysis of a dvandva is done. For the dvandva may simply be understood to be equivalent to a list of nouns linked together with one or several instances of the conjunction ca ca ‘and’.
This above mentioned “equalness” may also be understood to be in contrast with the three other main categories of compounds (neither of which is a dvandva), in which there is a type of grammatical “importance” order, where one word “rules” another, or is “ruled by” another. So, for example, in a two-word case-tatpurusha compound, the first word (supplied in its root form) is to be thought of as having some oblique case (i.e. some case other than the nominative or vocative) which stands in a certain relation to the second word of that compound, e.g. a genitive relationship. But for a dvandva, no such relationship is implied: the words in a dvandva are thought to simply be joined by the conjunction ca ca ‘and’.
However, the words within a dvandva may still not be completely devoid of some sort of order. For according to some rules of traditional Sanskrit grammar, the actual order of the words within a dvandva can be determined by which letters each word is composed of: the first letter, the last letter, and the number of syllables. another possible way of ordering the words within a dvandva samasa would be to follow a “natural” order seen in our everyday world, as for example giving the seasons the same order as that which they come “in real life”, or making sure that seniority or societal respect is reflected in the order of the words in the compound.
For example – Dharma: Cha Meaning: Cha – Dharmartho.
Here both the former term ‘Dharma’ and the latter term ‘artha’ have predominance.
This type of compound is called as svapadavigrahasamāsa e. same constituents of the compound are used in its dissolution
But there is an addition of ‘ca’ after each constituent. This addition of ‘ca’ is indeed quite important and is a characteristic of dvandva samāsa
During dissolution, the constituents are always put in Nominative case
dvandvasamāsa: samāsa ke udāharaṇa – (Dvandva Samas Sanskrit Examples)
hariśca haraśca – hariharau|
īśaśca kṛṣṇaśca – īśakṛṣṇau|
śivaśca keśavaśca – śivakeśavau|
mātā ca pitā ca – mātāpitarau|
Types/Variants of dvandvasamāsa:
1) itaretaradvandvasamāsa
2) samāhāradvandvasamāsa
3) ekaśeṣadvandvasamāsa
itaretaradvandvasamāsa:
The Sanskrit itaretara dvandva compound is a compound (samāsa) which may be thought of as one in which each member word is considered individually, and not as a group.
The distinguishing trait of an itaretara dvandva is that its members are thought of as individuals, not collectively or as one group.
The declination of the last word of an itaretara dvandva cannot be done until one has first determined which grammatical number is to be used, and which grammatical gender is to be used. This might be compared to the samāhāra dvandva, whose grammatical number and gender are always the same.
The Itaretara Dvandva: How to Determine the Grammatical Number
So we might think of the itaretara dvandva compound in terms of how the “calculation” of the grammatical number is done (which is a prerequisite for how we are going to decline the last member of the compound).
For in an itaretara dvandva compound one should consider each member word separately in order to be able to determine the exact grammatical number of the last word of the compound.
Thus, the grammatical number may be either dual or plural, since an itaretara dvandva, just like any compound, must be composed of at least two members.
In an itaretara dvandva all the members individually count towards the total grammatical number.
In the case of an itaretara dvandva compound having three words or more, the computation would be simple: the grammatical number would always be three or more, regardless of how many entities each member word would be representing.
However, for an itaretara dvandva having exactly two members, there are two possibilities.
The first possibility for a two-member itaretara dvandva is that both of the members may be thought of as representing one entity each, so that the total count would be 2. This would have the consequence that the final member of the compound would have to be declined in the dual number.
The second possibility for a two-member itaretara dvandva is that one (or both) of the members are representing more than one entity, so that the total count would be 3 or more. This would result in that the final member of the samāsa would have to be declined in the plural.
The Itaretara Dvandva: How to Determine the Grammatical Gender
The itaretara dvandva is also distinguished in terms of how the “calculation” of the grammatical gender is done; for in an itaretara dvandva, the grammatical gender is determined by the gender of the last word.
The Itaretara Dvandva: Usage 1: Two Words, Dual Number
In practical usage, one possibility is that we encounter a compound that has two words, each of which points only to one entity each. In the following example, the word kṛṣṇa kṛṣṇa refers to one person, just as the word rāma rāma also refers to one person:
(+sandhi) kṛṣṇarāmāvāgacchataḥ |
(-sandhi) kṛṣṇa-rāmau āgacchataḥ |
(translit) kṛṣṇa-rāmau āgacchataḥ |
(tr/engl) Krishna and Rama are coming!
In the above example, the itaretara dvandva compound kṛṣṇa-rāmau kṛṣṇa-rāmau ‘Krishna-Rama’ is composed of two words: one proper name kṛṣṇa kṛṣṇa (which is in its stem form, i.e. not declined, since it is not the last word in the compound), and another proper name rāma rāma (which is declined, since it is the last word in the compound). Since the total number of word members of this itaretara dvandva compound is two, the last word is declined in the dual: rāmau.
In terms of gender, the itaretara dvandva compound kṛṣṇa-rāmau kṛṣṇa-rāmau ‘Krishna-Rama’, as a whole, has received a masculine grammatical gender, since rāma rāma, the last word of the compound, is masculine.
The Itaretara Dvandva: Irregular formation
gaṅgāyamune = gaṅgā ca yamunā ca |
paśupakṣiṇaḥ = paśavaḥ ca pakṣiṇaḥ ca |
hariśca haraśca – hariharau|
dhavaśca khadiraśca – dhavakhadirau|
hariśca haraśca guruśca – hariharaguravaḥ|
kukkuṭaśca mayūriśca – kukkuṭamayūrye|
samāhāradvandva:
The Sanskrit samāhāra dvandva compound (samāsa), is a compound that considers the individual members as a group.
This particular compound is prescribed for expressing –
Parts of body
Parts of army
Instruments and their players
Born enemies
Small insects
Birds
Trees
The last member of this type of compound is therefore declined in such a way that its grammatical gender will be neuter, and its number singular.
Examples:
pāṇī ca pādau ca (eṣāṃ samāhāraḥ) – pāṇipādam
śiraśca grīvā ca (anayoḥ samāhāraḥ) – śirogrīvam
rathikāśca aśvārohāśca (eṣāṃ samāhāraḥ) – rathikāśvaroham
vāk ca tvak ca (anayoḥ samāhāraḥ) – vāktvacam|
chatraṃ ca upānah ca (anayo: samāhāraḥ) – chatropānaham|
badarāṇi ca āmalakāni ca (anayoḥ samāhāraḥ) – badarāmalakam|
gośca vyāghraśca – govyāghram|
ahiśca nakulaśca – ahinakulam|
āmraśca nimbaśca – āmanimbam|
dadhi ca ghṛtaṃ ca – dadhighṛtam|
kuśāśca kāśaśca – kuśakāśaśca|
mukhanāsikam = mukhaṃ ca nāsikā ca etayoḥ samāhāraḥ |
gajaturagam = gajaḥ ca turagaḥ ca etayoḥ samāhāraḥ |
ahinakulam = ahiḥ ca nakulaḥ ca etayoḥ samāhāraḥ |
hastapādam = hastau ca pādau ca eteṣāṃ samāhāraḥ |
bherīpaṭaham = bherīḥ ca paṭaḥ ca etayoḥ samāhāraḥ |
lomanakham = lomāni ca nakhāni ca eteṣāṃ samāhāraḥ |
sarpagaruḍam = sarpaḥ ca garuḍaḥ ca etayoḥ samāhāraḥ |
ekaśeṣadvandvasamāsa:
a kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided.
There is a dictum of grammarians that every individual object requires a separate expression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense.
In current spoken language, however, in such cases the word is used only once.
To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule sarūpāṇāmekaśeṣa ekavibhaktau (sarūpāṇāmekaśeṣa ekavibhaktau) and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female.
For example, see the words vṛkṣaśca vṛkṣaśca vṛkṣau (vṛkṣaśca vṛkṣaśca vṛkṣau); Similarly vṛkṣāḥ (vṛkṣāḥ) for many trees, pitarau (pitarau) for mātā ca pitā ca (mātā ca pitā ca); devau (devau) for devī ca devaśca (devī ca devaśca); cf. also the words śvaśurau, bhrātarau, gārgyau (śvaśurau, bhrātarau, gārgyau) (for gārgya (gārgya) and gārgyāyaṇa (gārgyāyaṇa)),āvām (āvām) (for tvaṃ ca ahaṃ ca (tvaṃ ca ahaṃ ca)), yau (yau) (for sa ca yaśca (sa ca yaśca)) and gāvaḥ (gāvaḥ) fem. ajā (ajā) fem. aśvāḥ (aśvāḥ) masc. irrespective of the individuals being some males and some females.
Pāṇini has devoted 10 Sūtras to this topic of Ekaśeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of ekaśegha (ekaśegha) did not exist in the original aṣṭādhyāyī of Pāṇini but it was interpolated later on, and adduce the long discussion in the Mahābhāṣya especially the Pūrvapakṣa therein, in support of their argument.
Whatever the case be, the Vārttikakāra has commented upon it at length; hence, the addition must have been made immediately after Pāṇini.
Examples:
mātā ca pitā ca – pitarau|
putrī ca putraśca – putrau|