 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 sacchidanandam vandeham yo khyalan jagat, charikarti bari bharti sanjari harthi li laya. In this course, we are focused on the three types of samasas in Sanskrit, namely the avyai bhava samasa, the bhavarihi samasa and the dwindva samasa. Currently we are focused on the avyai bhava samasa, an extremely important type of samasa in Sanskrit. The features of the avyai bhava samasa can be represented in a simple equation of this kind mentioned on this slide. Where you have x and y as two different, two independent entities in terms of the word form as well as the meaning as well as the accent. X has a different word form, y has a different word form and they both stand out as independent and separate forms. Their meanings are also separate and each one of them has an accent. The x and y and their meanings, they are semantically connected, semantically related. Given this background, the speaker of Sanskrit decides to merge them together and generates one output in the form of x, y, which is now one unit in terms of the word form as well as also the meaning and also the accent. So x, y has got three features, namely aikarthir, aikapadir and aikasvarya, aikarthata, aikapadatta and aikasvarata. To show the interrelation of x, y with its constituents x and y, we say that in x, y which is one unit, x acts as the head. Now in the avyayi bhava samasa, x is invariably without a few exceptions, always an avyayi and indeclinable and x, y as one unit is also termed as avyayi by the sutra avyayi bhavascha. Now this tells us how significant x is, how x acts as the head as far as the word form is concerned, an avyayim, avyayim bhavati. Similarly also as far as the meaning of the avyayi is concerned becomes the head in the entire avyayi bhava samasa. So if x, y is to be related to any other outside word in the sentence, that interrelation has to go through x, it cannot go through y independently, independent of x. So these are the formal features of the avyayi bhava samasa. Purva, padārtha, pradhanahan, prayena, avyayi bhavah. In the ashtadhyayi, the grammar of panini, on which the entire paninian grammatical tradition is based, the avyayi bhava samasa vidhyayaka sutras are stated in 2.1. Avyayi bhava samasa is treated at different places in the ashtadhyayi, amongst them the most important ones are the samasa vidhyayaka sutras, sutras which prescribe the samasa, sutras which lay down the condition for the processing of the avyayi bhava samasa, sutras which prescribe the conditions under which an avyayi bhava samasa can get formed, can be generated. So these are called samasa vidhyayaka sutras and all the samasa vidhyayaka sutras in the ashtadhyayi are found in 2.1 and 2.2, the avyayi bhava samasa vidhyayaka sutras are found in 2.1. Precisely from 2.15 which is avyayi bhavah up to anyapadārthecha saudnyāyām which is 2.1.21. Incidentally 2.1.22 is tattvarūṣaḥ and then the sutras from 2.1.22 onwards they prescribe the tattvarūṣa samasa for a long section until 2.2.21 included. And we have already studied the tattvarūṣa samasa and these particular sutras in the first course on samasa which is part of this series. So we say that from 2.15 up to 2.1.21 is a section of sutras which prescribe the avyayi bhava samasa. So if you want to know a particular sutra prescribing an avyayi bhava samasa it has to be from this particular section. Then the samasānta prate vidhyayaka sutras sutras which prescribe the suffix that is added at the end of the samasa they are stated from 5.4.107 up to 5.4.1.1.2 as far as the avyayi bhava samasa is concerned very small section. And svara vidhyayaka sutras namely the sutras which prescribe the accent on the avyayi bhava samasa they are scattered here and there in the ashtadhyayi mainly in 6.2 to be precise 6.2.121 etc. This is how in the ashtadhyayi the avyayi bhava samasa is treated. Now we are focused on studying the samasānta vidhyayaka sutras right now. And we have studied the number of sutras beginning with avyayi bhava and we studied the big sutra avyayam vibhakti samipa samraddhi vridhyartha bhava tyaya sampradhi shabdha prādhur bhava pashchād yathā no pūrbya yāgabhāt. And then we also studied some more sutras. Let us continue studying some other sutras. In the previous lecture we studied tīṣṭhaṭgu prabhṛti nīchā a very important sutra in which semantically the compounds the samasas are bhavavrihi samasas but formally they behave like the avyayi bhava samasa. And so formal behavior takes precedence, takes preference over others and therefore panini without hesitation enlists those samasas in the avyayi bhava section. Albeit without going into the detailed derivation panini declares those samasas as avyayi bhava samasas. Let us proceed further. And now study 218 which is pāre maddhe śaśthya vā. There are four padhas in the sutra pāre maddhe śaśthya and vā. Pāre is one slash one of pāre which means other sure. Maddhe is one slash one of maddhe which means in the middle. Because both these words are in prathama ekapachana, the sutra prathama nerudishtam samasa upasar janam applies and terms them as upasar janam. As a result these two words will occupy the initial position of the avyayi bhava samasa. So we have pāre and maddhe as the first member of the avyayi bhava samasa. Now even though the prāthiputika is pāre and maddhe it is a specific restricted domain because of which pāre is substituted by pāre. But it is pāre as far as the grammatical derivation process is concerned. The third word is śaśthya which is prathim ekapachana or three slash one of śaśthī the sixth triplet or genitive case. And the other word is vā means optionally. Olympic gold, temporal gold, resulnt'sha maaşar 100 in the form of paare and madhyay are compounded with another semantically related subanta which ends in the genitive case optionally and the resultant samasa is called a vyayi bhava optionally. I repeat, two subantas, paare and madhyay in the form of paare and madhyay, paare, madhyay, subante are compounded samashyate with another semantically related subanta which ends in the genitive case shashthya va optionally and the resultant samasa is called a vyayi bhava optionally. Thus we can say that this is an exception of the shashthy tatpurusha samasa as far as the position of the words are concerned because in the shashthy tatpurusha samasa the word ending in the shashthy occupies the initial position of the samasa. Because the word shashthy is stated in prathama bhakti in the sutra shashthy which prescribes the shashthy tatpurusha samasa. Shashthy is 2.2.8 which we have already studied in the first course on samasa in this series. Now let us take the concrete example. The meaning to be conveyed over here is the other shore of Ganga, Gangayaha param, the other shore of Ganga. Somebody is standing on this side of Ganga river on this shore and he is pointing towards the other shore saying something about the other shore of Ganga. And so we have Gangayaha param as the laukika vigraha and because of this particular sutra the word para which is stated in prathama bhakti therefore it becomes upasar janam therefore it occupies the initial position of the samasa via the sutra upasar janam purvam. So we have para plus su plus Ganga plus nas as the laukika vigraha from which the process of the derivation of the samasa begins. Now because of this particular sutra 2.18 we get the samasa saudnya or vyai bhava saudnya and then we get the prathimadika saudnya by the sutra krattakthita samasa ascha and then we delete su and nas by the sutra supodhatup prathimadika yoho and then we get para plus zero plus Ganga plus zero. When we join these together we get parae Ganga. Now parae Ganga is an avyai bhava samasa and avyai bhava samasa is the one that denotes neuter gender by the sutra avyai bhavascha stated in 2.4. Now once it is clear that an avyai bhava samasa is denoting neuter gender the sutra raspo na pumsake prathipadika se applies and then the samasa parae Ganga has got a which is a long vowel at the end and this is shortened because of raspo na pumsake prathipadika se and so we get the finally derived compound output as parae Ganga. This is the avyai bhava samasa an example of 2.18. Now when we use it in the sentence we add the suffix su after it so we have parae Ganga plus su and then because parae Ganga is an avyai bhava samasa so it becomes an avyai yo by the sutra avyai bhavascha 1.141 and then we apply the sutra avyai yadav su paha and su gets deleted this is what happens normally. But there is an exception sutra which says that if an avyai bhava samasa ends in short a then this su does not get dropped does not get deleted rather this su gets substituted by am and so now we have parae Ganga plus am. Then we apply the sandhirul and we get the form parae Ganga which can be used in the sentence. Now the sutra avyai bhava atom to pancham yaha also says that the panchami vivakti immediately after an avyai bhava samasa ending in short a is not deleted or nor it is substituted by anything else. So the panchami vivakti remains intact as it is and so when we have parae Ganga plus ngaas this ngaas gets substituted by ta ngaasi ngaasaam inaatsyaaha and so we get parae Ganga plus aath and then we apply the sandhirul and we get parae Gangaath, parae Gangaath anaya bring something from the other shore of Ganga. May you bring from the other shore of Ganga something and we get the form parae Gangaath similarly if the meaning intended is in the middle of Ganga that is Ganga yaha madhyam this is the laukika vigraha and so we have the alaukika vigraha in the form of madhya plus su plus Ganga plus ngaasa. Now the word madhyay is stated in this sutra 2118 in the prathama vivakti therefore it becomes upasar janah and therefore it occupies the initial position of the samasa. So we have madhyay plus su plus Ganga plus ngaas. Now because of 2118 this becomes samasa or vyayi bhava samasa and then we get the prathimadika saudnaya and then we apply supodhatup prathimadika yoho and we delete both the supas so we have madhyay plus zero plus Ganga plus zero so we get madhyay Ganga as the compound form. Now avyayi bhava samasa is declared to denote the neuter gender by the sutra avyayi bhavasya which appears in 2.4 and then we apply the sutra rasponapumsake prathimadikasya which shortens the final a in Ganga and then we get the finally derived compound output madhyay Ganga. Now this madhyay Ganga is an avyayi bhavasya samasa and therefore by the sutra avyayi bhavasya 1141 it becomes an avyayi. So when we add the suffix su after madhyay Ganga we have madhyay Ganga plus su and now because madhyay Ganga is an avyayi su is to be deleted by the application of the sutra avyayi adhap supah. But there is an exception sutra which says that if an avyayi bhavasya samasa ends in short a then this su is not deleted rather it is substituted by amm. So we have madhyay Ganga plus amm and then finally we apply the sandhirul and get the form madhyay Ganga. We have already studied the sutra avyayi bhava dato mtva pancha mayaha and that is what we are applying here. Now when we add the pancha maya bhava dhi after madhyay Ganga that pancha maya bhava dhi is not deleted neither is it substituted by amm on account of the same sutra. Now vayi bhava dhato amm to apancha mayaha. So the pancha maya bhava dhi suffix rite is retained and then we have madhyay Ganga plus amm and this amm gets substituted by aath by the sutra tamm and so on. So we have madhyay Ganga plus aath then we apply the sandhirul and we get the form madhyay Ganga. May you bring something from the middle of Ganga just like you had pare Ganga you also have madhyay Ganga. Now we also notice that which is a very important fact we also notice that there are two option words in this sutra. One is vibhasha which continues from 211 and vah which is explicitly stated in this particular sutra. Vibhasha has a different function and vah has a different function altogether. Vibhasha gives an option about the anitya samasa and vah gives an option about the sati takporosha samasa. This is why there are two options. So because of vah we have the forms like Ganga param and Ganga madhyam also derivable in the same semantic condition. Ganga yaha param and you can have madhyay Ganga which is an avyai bhava samasa but we also have Ganga para and Ganga param and Ganga para will be a sati takporosha samasa and so it won't be an avyayya and it will be declined as a usual normal nominal root or prāthi vadika is declined. Similar is the case with Ganga madhyam they will be in the same thing as Ganga yaha param or Ganga yaha madhyam. Something about para and madhyay even though the words are para and madhyay they are the ones which are mentioned in the sutra in prathama vibhakti. They are stated to be taking the form para and madhyay in the process of compounding. That is what is the point in stating those two words as para and madhyay. So the tradition says that samasa sannyugena ca anayoho ekaran tattvam nipātyate. So when para and madhyay are compounded in the way an avyai bhava samasa is compounded para and madhyay becomes ekaran tattvam ending in a para becomes para madhyay becomes madhyay. This is what is the intention of panini in stating these two words as para and madhyay. This is a very peculiar feature of the avyai bhava samasa stated by this particular sutra. In para madhyam and para gangam we have no avyai yaha and yet it is called avyai bhava samasa which is a true exception of the avyai bhava samasa. The most important reason why these are called avyai bhavas is their formal behavior like that of the other avyai bhava samasa containing one avyai yaha inside. So the formal behavior is given prime significance. After having studied 2118 let us study 2119 which is sankhya vamshiena. There are two padas in the sutra sankhya and vamshiena. The padasankhya is in the prathamavibhakti prathamkhya means a number. It is in the prathamavibhakti so the sutra prathama niradeshtam samasa upasar janam applies and terms the number denoting word as upasar janam and then it will occupy the initial position in the samasa. Vamshiena is the tritya ekavacana of vamshya 3 slash 1 which means the descendant of the family. So vamshiena means with the descendant of the family. The word vamshya is derived from the word vamsha. Vamsha means a family and vamshya means one which is part of one which is born into a family. Born in a particular family is called vamshya which is explained in the tradition in the following manner. Generally there are two types of families considered everywhere. Vidyaya janmanava praninam ekavacana santana vamsha itte vidhiyate. Vidyaya is by learning, janmana is by birth, either by learning or by birth. Continuity of one thread of science of the beings ekavacana santana praninam. Vidyaya janmanava praninam is called a family vamsha itte vidhiyate. I repeat either by learning or by birth. Vidyaya janmanava continuity santana of one thread of science ekavacana of the beings praninam is called a family vamsha itte vidhiyate. So the family is of two kinds, two types. One by learning Vidyaya and the other one is by birth janmana. A family by learning family by birth. Any individual may belong to a family on these features either by birth or by family. Words continued from the previous sutras are these. Avyayam from 216. Sahasubha from 214. Samasaha from 213. Avyayi bhavaha from 215. Samarthapadavidhi from 211. Vibhasha from 211. All the meanings put together we get the following meaning of the sutra. A subanta denoting number is compounded with another semantically related subanta which denotes lineage of the family optionally and the resultant samasa is called a vyayi bhava. As a subanta denoting number is compounded with another semantically related subanta which denotes lineage of the family optionally and the resultant samasa is called a vyayi bhava. Samasa is the case with the previous example. Again no avyayam is part of this particular samasa. Let us take the example lineage by learning that is the theme Vidyaya avamsaha. So if we have to say two sages belong to the lineage of vyakarana. Two sages belong to the lineage of vyakarana. Vyakarana is a branch of learning and two grammarians are referred to in this manner. They belong to the same branch of learning called vyakarana. So we have dvau muni vyakaranasya vamshyao as the laukika vigraha. So we have dvi plus av plus muni plus av as the a laukika vigraha. Dvi being the sankhya occupies the initial position of the samasa. So here we get the samasa saudhnya by this particular sutra sankhya vamshkena. Then we get the prathipadika saudhnya. So we apply supodhatup prathipadika yoho. So we delete both the soaps and we get dvi plus zero plus muni plus zero and then we join them together. We get dvi muni meaning two sages belonging to the lineage of vyakarana. Now when we decide to use it in the sentence, we add the suffix su after it. So we have dvi muni plus su and then we apply the sutra avyayadap supaha. Dvi muni is an avyayi bhava samasa and so it is an avyayya because of avyayi bhavascha 1141. And so when we add su prathya after it, it gets deleted by the sutra avyayadap supaha. And so we have dvi muni plus zero and we get the finally derived form dvi muni in the sentence. When we use it in the sentence, we say vyakaranasya dvi muni vartate. There are two sages in the lineage of vyakarana, vyakaranasya dvi muni vartate. Here vyakaranasya and dvi muni, they are referring to two different entities. Similarly, when we say that three sages belong to the lineage of vyakaranas, we get the output. There are three sages of this vyakaranas. This is the description of the tradition of paninian grammar. Three muni vyakaranasya vartate. Now three muni is an avyayya and therefore we have vartate as the verbal form in the singular. Now who are these three munis as far as the paninian grammar is concerned, they are panini, kathya yana and patanjali. Panini is believed to have lived around 500 BCE up to 350 BCE. Kathya yana is believed to have lived around 3rd century BCE and patanjali is believed to have lived around 2nd century BCE. So we have dvi muni vyakaranasya as well as dvi muni vyakaranasya. Sometimes when the speaker intends to highlight the identity between these two, three sages and the vyakaranas. So the vyakaranas gives identity relation with the three munis. The learning that is vidya and vidya van that is the learner. When they are stated to be identical, then we say dvi muni vyakaranam vartate. Tri muni vyakaranam vartate. So panini vyakaranam is called tri muni vyakaranam when the speaker wants to highlight the identity between the vidya that is vyakaranam and vidya van the three sages. Therefore the tradition says yadatu vidya ya tadvatam abheda vivaksha bhavati tada samanadhi krenyam bhavati. So this was the example of the lineage by family by learning. Now let us look at the other example where we have the lineage or family by birth. So the meaning to be intended over here is 21 sages belong to the lineage of Bharadwaja who is a Rishi. So we have Bharadwaja nam ekavimshati hi. Bharadwaja nam ekavimshati hi. Now ekavimshati is a sankhya therefore it occupies the initial member opposition of the samasa. So we have ekavimshati plus su plus Bharadwaja plus am and then we get the samasa saudhnya by this particular sutra. Then we get the prathipadika saudhnya and then we apply supodhatup prathipadika yoho and delete both the soaps. So now we have ekavimshati plus zero plus Bharadwaja plus zero and so now we get the finally derived compound output as ekavimshati Bharadwaja. This is an avyai bhava samasa so it becomes an avyaja and so when we add two suffix after ekavimshati Bharadwaja it is to be deleted by the sutra avyayaad aapsupaha. However we know that there is an exception sutra which says that if an avyai bhava samasa ends in short a, this sue is not deleted. Rather it is to be substituted by am by the sutra avyai bhava the tompavan samyaha and so we get ekavimshati Bharadwaja plus am as the next stage. And so we get ekavimshati Bharadwaja am as the word to be used in the sentence. This is how the examples of this particular sutra can be described and also explained. Next we continue to study how the processing of the avyai bhava happens with the remaining conditions stated in the subsequent sutras. How the processing progresses to derive the final output in the form of a nominal root or pratypanika and how that output behaves in the sentence in the coming lectures. These are the texts referred to. Thank you very much.