 Welcome. I welcome you all to this lecture in the course, Samasa in Panimian Grammar 2. As is our practice, we begin our lecture with the recitation of the Mangala Charana. In this course, we are focused on the avyayi bhava samasa, the bhavriya samasa, the bhavriya samasa, the bhavriya samasa. In this course, we are focused on the avyayi bhava samasa, the bhavrihi samasa, and the dvandva samasa. Right now, we are studying the avyayi bhava samasa. Avyayi bhava samasa is an extremely important type of samasa in Sanskrit. And the structure of this samasa can be represented in the form of a simple equation mentioned on this particular slide. If you have X and Y, both independent entities, separate entities in terms of word form as well as meaning as well as accent, the speaker of Sanskrit decides to merge them and generates the compounded entity called XY. Now, the input was two units, independent and separate, yet interrelated. Output is one unit which is made up of the input units. However, the output is related to the input. It still works as a function as one unit so that when this output is used in the sentence, it will be used as one unit. Now, to show the interrelation of the constituents with the generated output, we have used the bold characters and we have made X as bold, which indicates that when this XY is used in the sentence, X acts as its head in terms of the word form as well as the meaning also. This samasa is called avyai bhava and invariably X is an avyaiya and so avyai bhava samasa is also termed as an avyaiya by the sutra avyai bhavascha. This is how avyaiya determines the overall formal nature of XY. And also the meaning of X which is an avyaiya which plays an important role in determining the function of XY as one unit. These are some of the features of the avyai bhava samasa. In the ashtadhyayi, the avyai bhava samasa is treated in various sections. The samasa vidhayaka sutra, namely the compound prescribing sutras, they are stated in 2.1 specifically from 2.1.5 onwards up to 2.1.21. And 2.1.21 is anyapadharthecha saudnyayam. This is a small section of rules which prescribes the conditions for an avyaiya bhava samasa to take place. Incidentally, 2.1.22 is tattvarushaha and the tattvarushasa samasa is prescribed from 2.1.22 onwards, which we have already dealt with in the first course on samasa. Now from 5.4.1.0.7 up to 5.4.1.1.2, this is another small section in which the samasanta pratyayaya is stated. So these are the sutras stating or prescribing the samasanta pratyayaya. So they are called samasanta pratyayaya vidhayaka sutra. And then there are some sutras which talk about the swara of the avyai bhava samasa, for example 6.2.1.21. Right now we are studying the samasa vidhayaka sutras stated in 2.1. We have already studied some sutras earlier starting with avyai bhava samasa and avyayam vidhakti etc. And now we are focused on 2.1.13 which is aang maryadabhividhyo ho. There are two padas in the sutra, aang as well as maryadabhividhyo ho. Aang is 1 slash 1 of aang. So this prathamavivakti ensures that this word aang gets the term upasarichana and then by the sutra upasarichana purvam, this term aang occupies the initial position in the samasa. The second pada in the sutra is maryadabhividhyo ho. This is 7 slash 2. It means in the sense of maryada and avividhi. Now both maryada and avividhi denote boundaries. There are different subtypes of boundaries with some difference as far as the shade of the meaning is concerned which we shall see in a while. And this maryada as well as avividhi is stated to be the meaning of aang. So aang denotes these two meanings. Aang also denotes some other meanings but when only these two are stated aang as far as this sutra is concerned gets compounded. So the meaning maryada and avividhi acts as the semantic condition for this avivavasamasa with aang which is an avivaya to take place. So what is maryada? Maryada is a boundary but what you mention is not included as boundary. So it is a boundary without tena vinah. For example we may say that Bangladesh is the eastern boundary of India and Bangladesh is obviously not India. So tena vinah and avividhi is a boundary which is within. So tena sahar in the same context we can say that the west Bengal is an eastern boundary state of India. Now west Bengal is part of India and it is part of the eastern India. It is also on the boundary but it is part of India. So when we say avividhi we are referring to a boundary which is part of it. So probably we are referring to west Bengal which is part of India and when we intend to denote the meaning maryada tena vinah we say like Bangladesh is the eastern boundary of India. These are the concepts of maryada and avividhi. This is an explanation, nuanced explanation of the concept of boundary. Now there are some words which are continued in this sutra from the previous one. Avvayam is continued from 216. Sahasupa two words are continued from 214. Samasaha is continued from 213. Avvayibhava is continued from 215. Samarthapalavidhi is continued from 211. Vibhasha is continued from 211 and Panchamya is continued from 2112. Having put all these words and their meanings together the meaning of the sutra emerges in the following manner. An avvaya subanta aang which is a actually in the sense of maryada and avividhi is compounded with another semantically related subanta ending in panchami optionally and the resultant samasara is called avvayibhava. I repeat an avvaya subanta avvayamsup aang and the word aang is taken from the sutra itself and aang means ah the preverb or upasaraga ah. Just as you have it in gachchati and agachchati this ah is the aang. In the sense of maryada and avividhi maryada avividhyoho is compounded samashyate with another semantically related subanta samarthena subantena sahar ending in panchami panchamya optionally vibhasha and the resultant samasara samasaha is called avvayibhava avvayibhava. Now in this case we must note that there are these following two sutras which also play an important role in the understanding of the meaning of 2113 and they are 2310 and 1487 together. The application of these two sutras forms a precursor forms forms a base for the application of 2113. Now what does 2310 say panchami apang parivihi our focus is on aang. So this sutra says that the fifth triplet that is panchami vibhakti is to be added after the words associated with upper aang and pari. These are the three preverbs or upasargas and then they assume the status of karma pravachaniya and since and once they become karma pravachaniya 2310 applies and adds panchami vibhakti with the word associated with upper aang and pari. Now the sutra which states the karma pravachaniya saudhnya to aang is the following 1487 aang maryadabhividhyoho. Now this sutra says that the word aang is termed karma pravachaniya when the sense of boundary is denoted. So we have a following example. So when the meaning to be conveyed is till patali putra with patali putra excluding something existed and as we shall see our patali putram vrstodevaha that's the example. What it means is it rained till patali putra and patali putra is not included that means it didn't rain in patali putra. So patali putra is excluded but it still acts as a boundary. So this is an example where aang is used in the sense of maryadabh. So we have a patali putrat as the laukika vigraha and then the a laukika vigraha is a plus su plus patali putra plus nasi. And then we get the samasa saudhnya and then we get the pratipadika saudhnya after which we apply 2471 and then we delete both the sups. So su and nasi are deleted. So we have a plus zero plus patali putra plus zero and then we join them together and then we get the samasa output a patali putra. Now this avyai bhava samasa is an avyaiya and now we add the suffix su after it. So we have a patali putra plus su since a patali putra is an avyai bhava samasa it is an avyaiya. And therefore this su should be deleted by the sutra avyaiyadabh supaha. But since a patali putra ends in short a, we have an exception that we have already studied. Now avyai bhava atom tvavanchamyaha. This sutra says that if an avyai bhava samasa ends in short a, then the suffix added after it is not deleted. Rather it is substituted by am. So we have a patali putra plus am and then the sandhi takes place and we get the form a patali putra. And we use it in the sentence in the following manner. We say a patali putra bristodevaha. A patali putra bristodevaha. It rained till patali putra with patali putra excluding. So it didn't rain in patali putra. But patali putra forms the boundary of a region in which the rainfall happened. So in the sense of maryada, am is compounded here. Now let us look at the example of abhivivi. When the meaning to be conveyed is till the boys, the laukika vigraha which conveys this sense is akumare bhaha. So we have a sentence akumaram yashaha paninehe. The fame of panini has reached till the boys and including these boys. Now here is the sense of abhivivi, an expression which denotes the border with inclusion. We have akumare bhaha as the laukika vigraha. And then this is converted into an laukika vigraha. A plus su plus kumara plus vyas. And so we have the samasa-saudnaya taking place. And then we have the pratibhadika-saudnaya taking place. And then the sutras upodhatup pratibhadika yaha applies which deletes both the sups. So we have a plus zero plus kumara plus zero. And so we get akumara as the finally derived compound output. Now after this akumara, when we use it in the sentence, we add the suffix su. So we have akumara plus su. And now akumara is an avyayi bhava samasa. So it becomes avyayya by the sutra avyayi bhavascha. And then when akumara plus su happens, this su should get deleted by avyayad absupaha. But there is an exception which says that if the avyayi bhava samasa ends in short a, then this su is substituted by am. And so we have akumara plus am as the next step. And then we join them together by sandhi. We get the output in the form of akumaram. And then we use it in the sentence like akumaram yashaha paninehe. The fame of panini has reached the boys, the boys including. That means each and every boy knows who panini is. So to take a recap, apatali putram ristodevaha. This is the sentence in which a denotes the sense of maryada. And there are some other examples like amukti samsaraha. Now this is a typical Vedantic examples which says samsara exists till you have not obtained liberation. So when you obtain liberation, you leave the samsara. Unless and until you leave the samsara, it is not possible to obtain liberation. So samsara is excluded from mukti. This is maryada. Now because this samasa is governed by the adhikara vibhasha, we also get the same sense even by the sentence. So amukti samsaraha is one expression. And amuktihe, where both of them are not compounded, they both are able to express the same meaning. Amukti samsaraha, amuktihe samsaraha. Similarly, akumaram yashaha paninehe. In this case, a denotes the sense of abhividhi. The other example of this is abalam haribhaktihe. Where haribhakti is so famous that it has also reached a bala, a child including, that means even a child who has not gained too much maturity, is also a devotee of haribhaktihe. This is what is stated by this particular sutra. Amukti samsaraha, amuktihe. And abalam and abaliphyaha. Now, let us move ahead and study 214. And the sutra is laksanaena abhipprati abhimukhe. There are three padas in the sutra, laksanaena, which is in tritiya ekabacana, abhipprati, which is in prathama dvivacana, and laksanaena and abhimukhe, and abhimukhe, this is in 7-1. So, laksanaena means 3-1 of laksana, and laksana means a mark or sign with a sovantha word, which indicates this particular meaning. Abhipprati is 1 slash 2 of abhipprati, the avyayas, abhi and prati, thus mentioned in a compounded form. And because abhipprati are mentioned in prathama dvivacati, it gets termed as upasarjanam, by the sutra prathama nirdeshtam samasa upasarjanam, and then it occupies the initial position of the samasa by the sutra upasarjanam urvam. We have another word abhimukhe, which is in 7-1, and what it means is in the sense of facing towards abhimukhasya, bhavaha, abhimukhyam. The words continued are avyayam from 2-1-6, sahasupa from 2-1-4, samasaha from 2-1-3, avyayi bhavaha from 2-1-5, samarthapadavidhi from 2-1-1, and vibhasha from 2-1-11. All this put together, we get the meaning of the sutra in the following manner. An avyaya subanta, abhi and prati, is compounded with another semantically related subanta, which indicates a mark or sign, and when the meaning facing towards is denoted optionally, and the resultant samasa is called avyayi bhava. I repeat, an avyaya subanta, avyayam subantam, abhi and prati, abhi prati, is compounded samasya with another semantically related subanta, samarthena subantena sahasamasya, which indicates a mark or sign, laksana bhuten or laksana inn, when the meaning facing towards abhimukhy is denoted. And this happens optionally, vibhasha, and the resultant samasa, samasaha, is called avyayi bhava, avyayi bhavaha. This is the meaning of 2-1-13. Let us now take an example. When the meaning to be conveyed is towards fire as a mark, that means something is happening around a place whose sign or mark is fire. Where there is fire, this is happening. So fire becomes a mark for somebody to explain the location of a particular thing. So we have agnim abhi as the laukika vigraha, and then we have abhi plus su plus agni plus am as the laukika vigraha. Then the samasa-saudnaya takes place, then the pratyavadiga-saudnaya takes place, then we apply the sutra 2471, so podhatup pratyavadika yoho, and we delete both the sups, abhi plus zero, plus agni plus zero, and then we delete the sups and bring together the purva-pada and the uttara-pada, that is abhi-agni, and apply the sandhirul and we get abhiyagni. Now this is a pratyavadika. We add the suffix su after it. So we have abhiyagni plus su, and here now avibhavad atom-pavanchenmyaha doesn't apply because this avibhavasamasa does not end in short a. Then by the sutra avyayad-apsupaha, the su gets deleted, and so we have just abhiyagni as the subanta form of abhiyagni. It is used in the sentence abhiyagni-shalabhapatanti. The moths are falling towards where fire is. So fire is the laksana, fire is the mark of the action of falling of these moths. Now we go to the next sutra. Now we go to the next example, which is the words fire as a mark, which is the same meaning, and the same meaning is expressed by the laukika-vigraha-agnim-prati. The laukika-vigraha is prati-plus-su because prati is an avyaya, and this prati is mentioned in prathama-vibhakti in this particular sutra. It occupies the initial position of this samasa. So we have prati-plus-su plus agni plus am, and then the samasa-saudhna takes place, then the pratimadika-saudhna takes place, then we apply supodhatup pratimadika-yohu, and then we get prati-plus-zero plus agni-plus-zero, and then finally we join them together and make the sandhi necessary and get the form pratyagni. When this pratyagni as an output pratimadika becomes part of the sentence, it takes the pratyaya-su. Pratyagni is an avyayi-bhava samasa, so it gets termed as avyayi-ya by the sutra avyayi-bhava-stha, and therefore the sous-effects added after pratyagni is deleted by avyayi-adap-supaha, and then we get the form pratyagni, and it is used in the sentence like pratyagni-shalabhava-tandhi. The moths are falling towards where fire is. So fire becomes the lakshana or the mark of the action of falling of moths. In both these examples, the question is, what is the mark of moths falling? What do they do and where do they fall? Yad uddhishahi gachchati tal lakshanam bhavati. So this mark in these two sentences is fire, and the other important fact is that the moths are also facing it. Agnim lakshikritya abhimukham patandhi. They still fly towards the fire. Now when we say sraganam pratigataha, he returned to sragana. Even though abhimukhya is intended and the word prati is used, the third condition, namely lakshana, is not fulfilled. So sragana is not the lakshana of the action of going. As the intended meaning is, he started to go to Mathura and due to the confusion in the directions, he returned to sragana. When that is the meaning, sragana is not the lakshana. So the compound does not take place in case of sragana and pratig. Now when we say yena agnis tenagataha, he went by the road where there is fire. Here fire is the mark of where he went. He is also facing the fire, but the words abhi and prati are not used in the sentence. And so there is no compounding. And so we have yena agnis tenagataha, the simple sentence intact. No change or no modification happens. Similarly, similarly when we say abhyanka gavaha, pratyanka gavaha, cows who are freshly marked or navang gavaha, cows are where the marks are put. But the words abhi and prati are also used, but there is no facing towards meaning intended. When you say abhyanka gavaha, cows are freshly marked. It doesn't mean that they are facing the village. They are facing something. So there is absence of the important condition stated in the sutra and therefore there is no compounding. Next, how we study how the processing of the avivavasamasa happens with remaining semantic conditions stated in the subsequent sutras. And we shall also study how this process continues to derive the final output in the form of a nominal root or pratipatika and how that output pratipatika behaves in a particular sentence. This is what we shall study next. These are the references. Ashtadhyayi, samarthandhika, vakya padikya, kashikavratthi, as well as samasaprakaranam. Invaya karna siddhanta kaumudi. Thank you very much.