 वल्क्म आई वल्क्म यु आल तु दिस लेक्चर इन दे कूर्स, समासर इन पानिनिन ग्रामर तु आज इस अवर प्रक्तिस बिगिन अवर लेक्च्चर विद दे रेसितेशन अव दे मंगला चरन, भिश्वेशम सच्चिदान दम, वन्देहम योखिलन जगत, चरी करति बरी बरी बद्धि, चंजरी हरत्ति ली लया, वन्देहम योखिलन जगत, चरी करति, बरी भरति, चंजरी टी ली ल क्झा, अरे. As we have said before, the focus of this course is the three types of samasas in samskrit and their treatment in paninian grammar, namely avyayibhava, bahuvrihi and dvandva. Currently, we are studying avyayibhava samasas. Initially, we studied the theory of compound formation and the derivation process of the compound in general, which is applicable to all the samasas of Sanskrit. This derivation process is a rule-based process where the rules are stated in the grammar of panini called ashtadhyayi. So, we keep referring to this particular text and in accordance with it, we study the compound formation process. We started studying avyayibhava samasas and we have studied some examples of the avyayibhava samasas as well as the derivation process of the avyayibhava samasas as well as some of the important features which distinguish an avyayibhava samasas from the rest. Some of the features can be stated in the form of an equation where we have x and y as two separate or independent entities in terms of word form as well as meaning as well as accent. These two x and y, they are semantically related. So, the speaker of Sanskrit decides to join them together and merge them together and do the processing and generate an output which is one unit. One unit. The nature of this one unit is xy. This is one unit in terms of the meaning as well as the word form as well as the accent. xy is one word which denotes one meaning and which has one accent. In this xy, x assumes the position of the head both in terms of the meaning as well as the word form. If another word in the sentence is to be semantically related to xy, it has to be done through the meaning of x. Similarly, in this avyayibhava samasa, x generally happens to be an avyayibhava and indeclinable. And the generated output samasa namely xy which is an avyayibhava is also stated to be an avyayibhava by the sutra avyayibhavascha. And so we see that the head of xy namely x also affects the word form of xy. In the ashtadhyayi, the avyayibhava samasa is treated in different sections. So first we find the sutras prescribing the avyayibhava samasa in 2.1. Starting with 2.1.5 namely avyayibhavaha upto 2.1.21 namely anyapadharthe cha saudnyayam. This is a section of sutras which are called the compound prescribing sutras. And we started studying these sutras and we shall study the sutra in this section even in this lecture. Then we also note that there is another small section in 5.4 from 107 upto 112 which consists of the sutras which prescribes the end of the samasa suffix. samasantha pratyayavidhayaka sutra. This section we shall study in the course of this lecture, lecture series in this course. And then we have the svara vidhayaka sutra for example 6 to 121 which we shall study later in this course. Right now we are focused on the samasa vidhayaka sutras and we have been studying 2.1.6 which is this sutra. Avyayam is the first pada in this sutra and this avyayam is in the prathama-bibhakti. Therefore it becomes upasarjanam by the sutra prathama-nirdeshtam samasa upasarjanam. And then because of the sutra upasarjanam purvam, the avyayam occupies the initial position of the samasa. The second pada in this particular sutra is a very big compound. This is a dvandva compound. vibhakti samipa samraddhi vriddhi artha bhava atyaya asamprati shabdha pradurbhava pashchata yatha anupurvya yogapadya sadrashya sampatti sakallya antha. All these make a dvandva compound. And then there is a shashti-tattpurusha samasa etesam vachaneshu. Now this is a dvandva-garbha shashti-tattpurusha samasa. This big compound comprises of various semantic conditions. We have studied almost all of them so far. Now sakallya and antha are the two which remain to be studied, which we shall study in this particular lecture. First, let us take a look at the meaning of this particular sutra, which is very important for us to see. What it means is that I repeat. a vyaivavashcha samaso bhavati What it means is that any indeclinable subanta denoting the sense of vibhakti etc. is compounded with any other semantically related subanta and the resultant compound is called a vyaivav. I repeat, any indeclinable subanta, a vyaivam subantam denoting the sense of vibhakti etc. vibhaktyadishu artheshu vidyamanam is compounded samasyate with any other semantically related subanta. samarthena subantena sahar And the resultant compound samasaha is called a vyaivav, a vyaivavah bhavati. This is the meaning of the sutra. What it highlights is that the avyaya means any one of these meanings. And then the avyaya-bhava samasa can take place. In this lecture, we shall focus on the remaining two semantic conditions stated in this particular sutra, which act as the input for the derivation of the avyaya-bhava samasa. They are sakallya that is entirety and antha that is end. Let us study them one by one and how the tradition interprets these is also a matter of study. So, let us first study sakallya which means entirety. The tradition explains the word sakallya by the word aseshata where nothing remains, everything is covered. So, when we want to convey the meaning with the grass, which means without leaving the grass, we have the laukika vigraha sahatranena. Now, this laukika vigraha gets converted into an alaukika vigraha in the following way. Saha plus su plus truna plus ta. Saha occupies the initial position in the samasa because avyayam is in the prathama ekavachana in this sutra 216. So, it has become upasarjana and therefore it occupies the initial position of the samasa. So, we have saha plus su plus truna plus ta. This is the alaukika vigraha. Now, here we get the samasa sahudnya and then we get the prathipadika sahudnya by the sutra krtaddhita samasascha. And then we apply the sutra supodhatup prathipadika yoho 2471 which deletes both the soaps namely su as well as ta. So, we get saha plus zero plus truna plus zero as the output. Now, we continue the process and we apply the sutra avyayibhave chakalai 6381 which we have already studied before which says that in the avyayibhava samasa when the uttarapada is different than kala saha in the purvapada is substituted by sah. And this is what is precisely happening over here. The uttarapada is truna which is other than kala and therefore sah is substituted by sir. So, we have sah plus zero plus truna plus zero and when we join them together we get the finally derived compound output namely satruna. This is an avyayibhava samasa. Now, when we use this in the sentence we add the suffix su after it. So, we have satruna plus su. Because the avyayibhava samasa satruna ends in short r. So, we apply the sutra now avyayibhava atomthvavan chamyaha and substitute su by am. So, we have satruna plus am. Then we apply the sandhiruls and we get satruna. This is a subanta form. Now, let us see what is the meaning of this particular sentence. sah satruna atti. sah satruna atti. And remember that this samasa satruna has happened in the semantic condition of entirety or sakallya or aseshata. So, what this sentence sah satruna atti means is that he eats also the grass. What it actually means is that he eats everything served. He doesn't even leave the grass. So, everything is being eaten. The guy is so hungry that he does not leave even the grass of which the plate is probably made. So, the tradition says that nathra truna bhaksane takparyam. This sentence does not state that somebody is eating the grass. That is not the intention of the speaker. truna bhaksanasya aprasakthehe. Because the eating of grass is not applicable as far as a human being is concerned. Therefore, the sentence is not intended to highlight the fact that he eats grass. But what it is supposed to highlight is the following. nakinshit abhava harhyam parityajati. It does not leave anything which is to be eaten. abhava harhyam na parityajati. Iti adhikartha vachane takparyam. So, by the use of the word truna, this additional meaning is to be conveyed by the compound. Satranamati means he eats also the grass meaning thereby that he does not even leave the grass. He finishes everything. nakinshit abhava harhyam parityajati. Iti adhikartha vachane takparyam. The tradition explains this further by saying that patre parivishtam sakalam bhaksayati. Whatever was served in the plate, the guy eats everything. Here the word sakala is used in the explanation which is what is the base word in sakalya. sakalasya bhavah sakalyam. So patre parivishtam sakalam bhaksayati is the meaning intended when sahasatranamati is spoken. What it means is that yogitranani abhava harati sahakatham anyad abhava harhyam parityajati. yogitranani abhava harati one who eats grass how sahakatham anyad abhava harhyam parityajati. How can he possibly discard any other food to be eaten? If one is so hungry that one is also eating the grass then it is obvious that he has not left any food to be eaten there. This is how the tradition explains the sentence and the concept of sakalya. So satranam refers to the entirety which is suggested by the word prana. Now let us study the final semantic condition stated in the sutra 2.1.6 which is antha which means end. The tradition has explained this semantic condition in a peculiar manner. Let us study that. The first explanation is antya vayava sahityam antya is final, avayava is part and sahitya means togetherness. So what it means is together with the final part which is what is the meaning of the compound where antha is the meaning of the avyaya. Now what is this final part? Is it relational or is it absolute? And then the tradition also explains this fact by the statement parigraha pekshaya samapti. So this antha or samapti is parigraha pekshaya, parigraha apeksha. Apeksha is with reference and parigraha is some resolve or resolution. So end with reference to the resolution. What is this resolution? That is also explained in the following statement. Yavataha is thus this much. Grantha Pradeshasya is part of the book. Parigraha krata ha, resolution is made. Tada peksha with reference to that we have to figure out what is the end. So obviously the part of the book which is resolved to be studied right now. We have to focus on that and the final part of that part of the book is to be considered as the antha. This is the explanation of the word antha which generally means end. With reference to the resolution that now from this point up to this point which is a part of the book is to be memorized and studied the end part of this selected portion is intended here when we use the word antha. Thus the semantic condition is different than the previous one namely Sakalya or Entirety. So now we have the meaning to be conveyed together with Agni. What it actually means is that together with the text that ends in Agni. So a student has decided now to study a particular text or to memorize a particular text and the end part of this selected particular text is that of Agni. And now with reference to this selected part Agni becomes the end part. This is what is the meaning of antha over here. So the laukika vigraha is Agnina sah. Agnina sah together with Agni. Since the word avyayam is mentioned in prathama sah which is an avyaya occupies the initial position of the samasa. So we have sah plus su plus Agni plus ta sah denotes the meaning antha. So sah plus su plus Agni plus ta is the laukika vigraha. Agnina sah is the laukika vigraha. Sah plus su plus Agni plus ta which is an laukika vigraha gets the samasa sahudnya. After which it gets the prathipadika sahudnya by the sutra krtthitha samasascha. After which the sutra supodhatup prathipadika yoho applies and deletes both the sups. Namely su and ta. So we have sah plus zero plus Agni plus zero. Now the sutra avyayi bhave chakale is applied and sah is substituted by sah. Avyayi bhave chakale states that in the avyayi bhava samasa when the uttarapada is other than kala sah is to be substituted by sah and sah occupies the position which is called purvapada or the initial position in the samasa. That is what is happening here. Agni is the uttarapada which is other than kala and therefore sah is substituted by sah on account of the sutra avyayi bhave chakale 6381 and so we get sah plus zero plus Agni plus zero. Then when we bring them together we get sah Agni then we apply the sandhirul and we get the form sah Agni. This is the finally derived compound output and Agnina sah is the laukika vigraha which is the input. When we use sah Agni in the sentence we add the suffix su after it. So we have sah Agni plus su and now because sah Agni is an avyayi bhava samasa it becomes an avyayi on account of the sutra avyayi bhava chakale 1141. So we apply the sutra avyayi bhava asupaha and then su is deleted and so we get sah Agni plus zero and finally we get sah Agni as the subanta form. We use this samasa in the following sentence sah sah Agni adhite. He memorizes or studies up to the Agni portion of that book. What it means is that this portion is not necessarily the end portion of the book but it is the end portion of the resolved part of study for today. So he reads up to Agni that is the meaning that is the meaning of the condition antha in this particular sutra. Now with antha we come to the end of the semantic conditions stated in this particular sutra 2.1.6. It is important here to take a quick look at all these semantic conditions and note down certain peculiarities. A 2.1.6 states or prescribes the avyayi bhava samasa in the context of various semantic conditions. And those conditions are stated in this same sutra and these semantic conditions are also stated to be the meanings of the respective avyayas. And we have noted that one avyayas sah does carry quite a lot of load of meanings in Sanskrit. The tradition has taken good care to explain them all the conditions in such a way that they do not overlap with each other. Like how sampatti is different than samraddhi or antha is different than sakalya is explained by the tradition. And thus each one of the semantic conditions is demarcated from the other with the help of the discussion of the details of the meaning. Some of the semantic conditions are extensions of the literal meaning of the word stated in this particular sutra 2.1.6. And have specific context of rituals as well as philosophical explanations. For example, antha has got the ritual context and artha bhava has got the philosophical context which we explained there. So artha bhava has the context of the nyaya philosophy and so artha bhava is explained as aktyanta bhava. Many avyayas denote various of these semantic conditions and become part of the process of derivation of the avyayi bhava samasa. The avyayas sah is observed to have denoted various semantic conditions like sadrusha and sampatti etc. And this sah gets substituted by sir in a particular given environment stated in the sutra avyayi bhava chakale. Yatha is also a peculiar avyaya whose meanings are mentioned to be the semantic conditions and the word yatha also gets compounded. This does not happen with reference to the other conditions where the tradition clearly says that pashchat means the meaning after and the word pashchat is not compounded. That does not happen with yatha, yatha also gets compounded. The general fact is that the avyayas occupy the initial position of the avyayi bhava samasa and are semantically related to the outside word and its meaning. Mostly to the action denoted by the verbal root as its qualifications. Sometimes these avyayi bhava samasa they also get related as agents of the actions some of the examples we have already seen. The output of the derivation of the avyayi bhava samasa is the avyaya affecting therefore the deletion of the sup added after it. To give it the status of padha. With the exception of the avyayi bhava samasa ending in short a the sup after which is retained and also modified. As far as tritya, saptami and panchami vibhakti are concerned there are differences and elsewhere sup is substituted by am. It is also important to note that the avyayi bhava samasa has the neuter gender stated by the sutra avyayi bhavascha which appears in 2.4, 2.4.18. And because of this fact the shortening of the final vowel of the uttara pada happens. Like for example adhisthri. Adhisthri is an avyayi bhava samasa and because it is a napoom saka linga samasa raspo napoom saka pratipadikasya applies and then the long e in stri is shortened and we get the samasa adhisthri. This brings us to the close of the treatment of and the study of 2.16. A big sutra in which several semantic conditions are stated. Next we study how the processing of the avyayi bhava samasa happens with remaining semantic conditions stated in the subsequent sutras up to 2.1.21. How the process progresses to derive the final output in the form of a nominal root or pratipadika and how that output behaves in the sentence. This is what we shall study next. These are the texts referred to. Thank you very much.