 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. In this course, we are focused on the three types of Samasas in Sanskrit, namely, the Avyaibhava, Bahubrihi and the Dhvandva Samasa. Currently, we are focused on the Avyaibhava Samasa, which is an extremely important type of Samasa in Sanskrit. The features of the Avyaibhava Samasa can be explained with the help of a simple equation mentioned on this particular slide, where you have x and y two inputs, two independent separate entities in terms of the word form as well as the meaning as well as the accent. The plus sign in between x and y shows that they are semantically interrelated. Now, the speaker of Sanskrit chooses to merge both these x and y together and form an output in the form of x, y which is one unit, one unit in terms of the word form as well as the meaning as well as the accent. So, x, y is one word, x, y has got one meaning and x, y will get one accent, x and y are independent as far as the word is concerned, as far as their meaning is concerned and both of them they have as an input, they have independent separate accent. Now, x, y being an Avyaibhava Samasa, being an output, we can say that it has got some correlation with its constituents, namely x and y. Now, in x and y, now in x, y which is an Avyaibhava Samasa, x is shown to be in the bold characters precisely to highlight the fact that x acts as the head of x, y unit. Now, this is called Avyaibhava Samasa and an Avyaibhava Samasa is also called as Avyair by the sutra Avyaibhavashchir. So, x, y is also an Avyair. In the variable, x in the Avyaibhava is an Avyair and y is not an Avyair, of course with some exceptions. And now x, y both, they are termed as Avyair. So, an Avyaim, Avyaim Bhavati, this is the meaning of the word Avyaibhavaha. So, x, y as one word has got three features. Aikarthir or Aikarthata, Aikapadya or Aikapadata and Aikasvarya or Aikasparata. Now, in the Ashtadbhayi, the core of the grammar of Panini and the grammatical tradition of Panini, Avyaibhava Samasa is dealt with at different places. So, for example, the Samasa Vidhyayaka Sutras, namely the sutras which prescribe the compound, sutras which prescribe the conditions in which this compound takes place in 2.1. To be precise, from 2.1.5 which is Avyaibhavaha up to Anyapadhar Thecha Saudnyayam which is 2.1.21, this is a small section in which the compound prescribing sutras related to the Avyaibhava Samasa are stated. And we have studied all these sutras in this particular course. Incidentally, A2.1.22 is Tathpurushaha and from 2.1.22 onwards the compound prescribing sutras related to the Tathpurushaha Samasa are stated. And we have studied them in the first course on Samasa in this particular series. Then the Samasa Anta Pratyavidhyayaka Sutras, namely the sutras which prescribe a suffix at the end of the Samasa, they are stated as far as the Avyaibhava Samasa is concerned in a small section that begins with 54107 and goes up to 54112. And then the sutras prescribing the accent of the Avyaibhava Samasa, they are stated in 6.2, notably 6.2.1.21 etc. This is how Avyaibhava Samasa is stated in the Ashtadhyay. Currently we are focused on the study of the Samasa Anta Pratyaya, the suffix that is added at the end of the Pratyaya. And we have already studied some sutras like Avyaibhava Sarat Prabhupritya Bhyaa etc. Now we will focus on this sutra, 54110 namely Nadi Paornamasi Agrahayani Bhyaa, this sutra. This we shall study in this particular lecture. Nadi Paornamasi Agrahayani Bhyaa has got only one word, namely Nadi Paornamasi Agrahayani Bhyaa, which is Panchami Bhavachana 5 slash 3. This particular word has got three constituents, Nadi Paornamasi and Agrahayani. Nadi is river, Paornamasi is the full moon night and Agrahayani is the full moon night of the Marga Shirsamat. So immediately after them, that is the meaning of this word. Words continued are a touch from 5491, Samasa Anta from 5468, Pratyaya from 311. Avyaibhava which is Saptami Ekavachana from the sutra Avyaibhava Sarat Prabhupritya Bhyaa. What it means is in the Avyaibhava Samasa. Also continued is the word Anyatarasyam. All these put together, the meaning of the sutra is the following. In the Avyaibhava Samasa, immediately after the words Nadi Paornamasi and Agrahayani, the Samasa Anta suffix touch is added optionally. I repeat, in the Avyaibhava Samasa, immediately after the words Nadi Paornamasi and Agrahayani, the Samasa Anta suffix touch is added optionally. Anyatarasyam. Let us look at the example. When the meaning to be conveyed is near the river, the laukika is near the river, the Saptami Ekavachana is near the river, the Avyaibhava Samasa is near the river, the near the river. The Laukika Vigraha is Nadyaha Samipam. Nadyaha Samipam. Now the Avvai Bhavasamasa takes place in this sense on account of the Sutra Avvayam Vibhakti Samipa. So in the sense of Samipa, Avvaya Upa is compounded with the word Nadi. Since the word Avvaya is mentioned in Prathama in the Sutra Avvayam Vibhakti, the Avvaya becomes Upasarjanam and by the Sutra Upasarjanam Purvam, the Avvaya occupies the initial position of the Samasa. So we have Upasarjanam plus Nadi plus Nasa as the Laukika Vigraha. So Samasa-Saudnaya takes place after which we have Samasanthasaviks touch added. So we have Upasarjanam plus Nadi plus Nasa plus Tachik and then the Samasa-Saudnaya takes place. The Prathimitika-Saudnaya takes place and Supodhasa Prathimitika-Yoha applies which deletes both the supsu and nas and so we have Upasarjanam plus Nadi plus Nasa plus A. Tach is A and when we join them together, before that we apply a Seh teacher and drop E-Ithati. So we get the form Upa plus 0 plus Nad ending in The plus 0 because we deleted this long E by the Seh teacher. So we have Upa plus 0 plus Nada plus 0 plus A and when we join them together we get the form Upanadha which is the finally derived compound output, the Avvaya Bhava Samasa. When we decide to use it in the sentence, we add the suffix Su after it. So we have Upanadha plus Su and generally because Upanadha is an Avvaya Bhava Samasa therefore it is termed as Avvaya here by the Sutra Avvaya Bhava Sir. So any Suprataya added after this Avvaya is deleted on account of the Sutra Avvaya Avvaya Aap Supah. But there is an exception to this namely which means that if an Avvaya Bhava Samasa ends in short a then the Su added after it is not deleted rather it is substituted by Am. So we have Upanadha plus Su and then it gets substituted by Upanadha plus Am. And when we apply the Sandhi rules over here we get the form Upanadham and Avvaya Bhava Samasa used in the sentence Upanadham. Optionally the same Laukika Vigraha Nadyaha Samipam will get the Allaukika Vigraha Upa plus Su and Nadi plus Nasi which is same. Now here we do not add the touch suffix. Earlier we added the touch suffix here and we got the form Upanadha and Upanadham. Now we do not add the suffix touch. So what happens is Upa plus 0 plus Nadi plus 0 and so we join them together we get the form Upanadhi. Now Upanadhi is an Avvaya Bhava Samasa and Avvaya Bhava Samasa is an Avvaya year and Avvaya Bhava Samasa is also denoting Nappu Saka gender by the Sutra Avvaya Bhavastha and therefore we shorten this long e into short e. So we get Upanadhi as the finally derived compound output. Now when we add the suffix Su after Upanadhi this Su gets deleted by the Sutra Avvaya Bhavastha and so we get the form Upanadhi. So when we use it in the sentence to express the meaning the village is near the river Upanadham Upanadhi Gramovarthate. The village is near the river. This can be expressed with the help of the Avvaya Bhava Samasa Upanadham as well as Upanadhi. Similarly when the meaning to be expressed is near the full moon night the Laukika Vigraha is Paura Namasya Samipam. Once again because of the Sutra Avvaya Bhavati Samipa the compound the compound takes place. So upa gets the upasarjuna saudhnya and therefore it occupies the initial position of the compound. So we have upa plus Su plus Paura Namasya plus Gnas. This is the Laukika Vigraha. So this is termed as Samasa. So immediately we add the Samasanta suffix touch to it. So upa plus Su plus Paura Namasya plus Gnas plus touch. Then we apply Supa Dhajup Pratipati Kayoh which deletes both the subs. So we have upa plus zero plus Paura Namasya plus zero plus uh is touch and so we have upa Paura Namasya plus uh upa Paura Namasya. So from Paura Namasya to Paura Namasya we travel by deleting the final E on account of the Sutra Yasyethicham. So we get the finally desired form namely upa Paura Namasya. Now when we add the suffix Su after it normally by the Sutra Avvaya Dhaapso Paa Su should be deleted but because of the exception Sutra namely now Vibhavad Atom Topan Chamyaha this Su is not deleted rather it is substituted by um. So we have upa Paura Namasya plus um and then the Sandhi rules takes place and so we get the form upa Paura Namasya. Now optionally when we don't add the suffix touch and the meaning is near the full moon night we have the Alawkika Vigraha upa plus Su plus Paura Namasya plus Nasi and the Alawkika Vigraha is Paura Namasyaah Samipam same as before. Alawkika Vigraha is also same as before. The only difference is that here we don't add the suffix touch. So what happens is upa plus zero plus Paura Namasya plus zero on account of the application of the Sutra Supodha Tup Pratipatika Yoho and then Paura Namasya has got a longing in it at the end which gets shortened because upa Paura Namasya is an Avvaya Bhava Samasya and an Avvaya Bhava Samasya is termed as Avvaya year and also it denotes Nappamsa Kalinga by the Sutra Avvaya Bhava Samasya. So after this we apply the Sutra Naspamsa K Pratipatika and so this upa Paura Namasya is shortened and we get the form upa Paura Namasya. After this we add the suffix Su which is deleted by the Sutra Avvaya Dab Supaha so we get upa Paura Namasya plus zero and we get upa Paura Namasya. What it means is near the full moon night. So when we use it in the sentence we get the sentence he or she goes to a sacred place near the full moon night and this is expressed by the sentence upa Paura Namasya, upa Paura Namasya, Tirthangacchati, upa Paura Namasya, upa Paura Namasya, Tirthangacchati. Next we have the word Agrahayadi. So the meaning of Agrahayadi is full moon night of the month of Marga Siresha and when we say near the full moon night of the month of Marga Siresha we have the Laukika Vigraha namely Agrahaya Nyaha Samipam. Now the Sutra Avvaya Vibhakti Samipa Samraddhivraddhartha Bhava Taya Shabdha Pradrabhava Pashchad Yathhanapurpa Purvaya Sadrishya Sampatya Sakalyaanta Vachaneshu. This Sutra applies and in the sense of Samipa the Avvaya Bhava Samasya takes place. So we have upa plus Su plus Agrahayadi plus Gnasu. So since Avvaya is mentioned in Prathama in the Sutra Avvaya Vibhakti Samipa etc., Avvaya becomes upasarjanam and then by the Sutra upasarjanam Purvam it occupies the initial position of the Samasya. That's why upa occupies the initial position of the Samasya. So we have upa plus Su plus Agrahayadi plus Gnasu and then this is the Laukika Vigraha. So the Samasa Saudnaya takes place and then because of that we add the suffix touch over here. So we have upa plus Su plus Agrahayadi plus Gnasu plus touch and then the Prathimidika Saudnaya takes place then we apply Supodhatup Prathimidika which deletes both the subs. So we have upa plus zero plus Agrahayadi plus zero plus U and then we have the Sutra Yasiya teacher applying which deletes E long E in Agrahayadi and so we have upa plus zero plus Agrahayan plus zero plus U and when we join these together we get the form upa agrahayanu upa agrahayanu and when the Sandhi takes place we get the form upa agrahayanu. Now when we add the suffix Su after it we normally would delete it because upa agrahayanu is an avyayi bhava samasa. In other words it is an avyayi. So avyayadab subah would apply but there is an exception sutra now avyayi bhava atom topan chamyaha because of pitch Su is not deleted and rather it is substituted by Am. So we have upa agrahayanu plus Am and when we join them together we get the form upa agrahayanu. This is what is used in the sentence optionally that is when we do not add the samasanta suffix touch the meaning to be expressed is near the full moon night of the month of the marakashir sure we have the laukika vigraha agrahayanu nyaha samipam same as before and the laukika vigraha is also same as before namely upa plus Su plus agrahayanu plus ngasa the reasons for upa occupying the initial position are the same same as before. So we have the samasa saudhna taking place so prathipadika saudhna also takes place then we apply the sutras upadhatup prathipadika yoho. So we have upa plus zero plus agrahayanu plus zero and then we get the form upa agrahayanu and then we apply the sandhirul and we get the form upa agrahayanu. Now when we add the suffix Su after upa agrahayanu we apply the avvaya saudhna since avvaya bhavasamasa is an avvaya here. So we apply the sutra avvaya dhap sapah and we delete Su and so we get the form upa agrahayanu plus zero and then we get the final form upa agrahayanu which is the form of the compound in the sentence. So when we use the sentence namely upa agrahayanam or upa agrahayanu shishiro vartate the season of shishiro is near the full moon night of the month of margashirtia. In order to express this we can use both options upa agrahayanam or upa agrahayanu shishiro vartate. To summarize the word nadi stands for its own form and not for the names of river which is what is generally accepted on account of the separate mention of the other two words in the sutra namely agrahayanu and pavranamasi. So on account of the separate mention of these two other words this sutra deals with specific word forms and does not deal with a generalized data, generalized idea. The rule based system of grammar does contain some rules for example the nadi is a technical term which denotes the feminine gender forms which end in long e which always denotes feminine gender so that is a general application but in this sutra there is a specific application with respect to specific words the word nadi the word agrahayanu and the word pavranamasi. So in the rule based system of panyan grammar there are some rules of this kind and it is very interesting to study how panyan deals with them. So we continue studying the next sutra stating the samasanta pratyayam with reference to the samasa next. These are the texts referred to. Thank you very much.