 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 Satchitanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharti Sanjariharthi Leela Ya Vishvesham Satchitanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharti Sanjariharthi Leela Ya As we have said before, the focus of this course is the three types of samasas in Sanskrit and their treatment in Paninian Grammar. They are Avyaivhava, Bahuvrihi and Dvandva. First, we study the Avyaivhava Samasa as dealt with in the Paninian Grammar. Before entering into the Avyaivhava Samasa domain, we studied the theoretical background of compound formation as stated in the Paninian Grammar and the Paninian Grammatical Tradition. Then, we also studied the process of compound formation and after that we have started studying the Avyaivhava Samasa, which is a very important type of samasa in Sanskrit. The structure of the Avyaivhava Samasa can be represented in the form of an equation mentioned on this slide, where X and Y are two independent separate entities in terms of meaning as well as word form. Also, they are interrelated. The speaker of Sanskrit then decides to bring them together and merge them together, so to say, as far as both the meaning as well as the word form is concerned. So, the process of merging takes place and X and Y become the input and a newly generated one output in the form of X, Y comes into being. This is one unit as far as the meaning is concerned and also the word form is concerned and also as far as accent is concerned. Now, in the unit XY, X acts as the head as far as the meaning is concerned and also the word form is concerned. In the Avyaivhava Samasa, X generally happens to be an avyaya or an indeclinable and Avyaivhava Samasa as a whole, as one unit also is termed as avyaya. By the sutra, Avyaivhava Shtir 1141. So, the form of X affects the form of XY. Thus, X acts as the head of XY. If any other meaning is to be related to this XY, then it should be related through the meaning of X. That is the significance of this particular equation and therefore, X in XY as one unit is marked in bold characters. In the Ashtadhyay, Avyaivhava Samasa is dealt with in different sections. Let us take a quick look at these various sections and what they contain. There is a section of rules in 2.1 starting from 215 up to 2121 which prescribes the Avyaivhava Samasa. 215 is Avyaivhava and 2121 is Anyapadhar Thecha Saudnyayam. These are the sutras which are called Samasa Vidhayaka Sutra, the sutras which prescribe a Samasa. Then in 5.4 from 107 up to 112, we have a small section of sutras which prescribes the end of the Samasa suffix in case of the Avyaivhava Samasa. And then we have some sutras prescribing the accent on the Avyaivhava Samasa. For example, 6 to 121. Amongst them, first we study the Samasa Vidhayaka Sutras. So we started with Avyaivhava and now we are studying 216 which is this big sutra. This big sutra has got two padhas, Avyaivhava as first padha and remaining as second padha. Avyaivhava is in the Prathama Ekavachana and therefore the sutra Prathama Nirdistam Samasa Upasarjanam applies and terms Avyaivhava as Upasarjanam. And then Upasarjanam Purvam applies and ensures that the Avyaivha occupies the initial position of the Samasa. And the second padha which begins with Vibhakti and which ends with Antavachaneshu is one big Samasa, a Dvandva Samasa. And this is in seventh case, 7 slash 3. This is in seventh case, 7 slash 3 indicating the meaning conditions. It is these meanings which the Avyaivhas denote and then they get compounded with the semantically related Svanthas. Thus the meaning of this sutra we shall read later on but right now let us read the second padha in this sutra. It is Vibhakti, Samipa, Samraddhi, Vriddhi, Artha Bhava, Atyaya, Asamprati, Shabdha Pradur Bhava, Pashchat and Yatha, these we have already studied. Now the meaning of this sutra can be rendered in Sanskrit in the following manner. I repeat, Vibhakti Adishu Arthaishu, Vidyamanam Avvayam Subhantam, Samarthena Subhantena Sahasamasyate, Avvayi Bhavascha, Samasobhavati. What it means is the following, any indeclinable Svanthas denoting the sense of Vibhakti etc. is compounded with any other semantically related Svanthas and the resultant compound is called Avvayi Bhava. I repeat, any indeclinable Svanthas, Avvayam Subhantam denoting the sense of Vibhakti etc., Vibhakti Adishu Arthaishu, Vidyamanam is compounded with any other semantically related Svanthas, Samarthena Subhantena Sahasam, and the resultant compound Samasaha is called Avvayi Bhava, Avvayi Bhava Bhavati. This is the meaning of this particular sutra. As we said before, we have studied how the Avvayi Bhava Samasa takes place in the earlier stated semantic conditions, starting with Vibhakti, Samipa, Sambraddhi, Vriyadhi, Artha Bhava, Atyaya etc. In this particular lecture, we shall study the four semantic conditions stated on this slide, namely Anupurvaya, Yagapadhyaya, Sadrashya and Sampatti. Anupurvaya is sequence, Yagapadhyaya is simultaneity or simultaneousness, Sadrashya is similarity and Sampatti is befitting self-esteem. Now let us study them one by one and see how the Avvayi Bhava Samasa takes place in these semantic conditions. So first let us study Anupurvaya, which means sequence. The tradition interprets the word Anupurvaya as Anukramaha, the sequence. So when the meaning is in the sequence of the oldest, Jaishthasya Anupurvayana is the Laukika Vigraha. And then we have the Laukika Vigraha, where we have Anu plus Ta plus Jaishtha plus Gnas. Now this Laukika Vigraha gets the Samasa Saudnya and then this Samasa gets the Pratipadika Saudnya by the Sutra Krt Taddhita Samasascha. After it gets the Pratipadika Saudnya, the Sutra Supodhatup Pratipadika Yoho applies and deletes both the Sups, namely Ta and Gnas. So we have Anu plus Zero plus Jaishtha plus Zero. And then we join them together and we get the form Anu Jaishtha. Now, when we use the word Anu Jaishtha in the sentence, we add the suffix Su, for example, after Anu Jaishtha and so we have Anu Jaishtha plus Su. Since the Avyaibhava Samasa Anu Jaishtha ends in a, the Sutra Na Vyaibhava Atomthva Panchammyaha applies and substitutes Su by Am. So we have Anu Jaishtha plus Am. Then we apply the Sandhi rules and we get the form Anu Jaishtham which is a Subanta form Anu Jaishtham. This is how we use the Samasa in the sentence Anu Jaishtham Karyam Krtam. The work was done in the order of the eldest. Here the compound qualifies the action denoted by the verbal root Kru in the word Krta. Anu Jaishtham Karyam Krtam. Similarly Anu Jaishtham Pravishantu Bhavan Taha. May you all enter in the order of the eldest. So here the compound qualifies once again the action. Action of entering denoted by the verbal root Vishya together with the proverb Pravishya. This is how Avyaibhava Samasa takes place when Anu Kru Vya is the semantic condition. Let us now move ahead and study the condition Yuga Padya which is Simultaneousness. Which is Ekka Kaalata. Ekka Kaalata being in the same time zone. So now when the meaning to be conveyed is together with the wheel. The Laukika Vigraha is Chakrena Yuga Path. So the Laukika Vigraha would be Saha plus Su where Saha is denoting the sense of Yuga Padya. So Saha plus Su plus Chakra plus Ta. Now this is an Laukika Vigraha and here we get the Samasa Saudhnya. And because we get the Samasa Saudhnya we apply the Sutra Krta Ddhita Samasascha and we get the Pratipadika Saudhnya. Then we apply the Sutra Supodhatup Pratipadika Yoho which deletes both the Sups namely Su and Ta. So we have Saha plus Zero plus Chakra plus Zero. Now the Sutra that we have studied earlier namely Avyaibhava Chakale applies. Which substitutes Saha by Sir. What that Sutra meant is that in the Avyaibhava Samasa when the Uttarapada does not denote kala or time, Saha is substituted by Sir. That is what happens here and so we substitute Saha by Sir. And we get the finally derived compound output namely Sacha Krta. When we use it in the sentence we add the Pratyayasu to it. So we have Sacha Krta plus Su and because Sacha Krta is an Avyaibhava Samasa ending in short a. So we apply the Sutra. Now Avyaibhava Atomthva Panchamya and substitutes Su by Am. So we have Sacha Krta plus Am. Then we apply the Sandhi rules and we get the Subanta form Sacha Kram. Now we use it in the sentence and say Sacha Kram Dehi. May you hold the wheel simultaneously. So you are holding something and at the same time you hold the wheel. That is what is the meaning of this Samasa. Thus it indicates the semantic condition Yuga Padya. Yuga Padya is denoted by the Avyaya Saha which is substituted by Sir in this case by the Sutra Avyaibhava Chakalai. After having studied Yuga Padya let us now move to the next semantic condition which is Sadrishya. Sadrishya is similarity. And one who has similarity is similar. Although these two meanings are very close to each other they are different meanings. Sadrishya or similarity is a property whereas one who has similarity or similar is a Dravya. So similarity or Sadrishya is the guna and similar refers to a Dravya. And therefore the tradition has put forward a question namely that Sadrishya was also one of the meanings of the word Yatha. And this Sutra has already prescribed the Samasa Avyaibhava Samasa in the semantic condition of similarity. What is the purpose of restating the word Sadrishya over here? On the force of the fact that this word Sadrishya is restated over here. The tradition gets the additional meaning namely that this Samasa is to be done in the sense of not the similarity but similar. So Yathaar Tatvena Siddhe in the sense of Sadrishya the Avyaibhava Samasa was obtainable already. And still Anini states explicitly the same condition once again Sadrishya. What is the purpose of stating this condition again? The reason is that Gunabhutepi Sadrishya Yatha Syaad. When Sadrishya or similarity becomes Gunabhuta and one who possesses this property of similarity becomes the Pradhana becomes the head. In that sense also the Samasa should take place. That is what is the intention of the Suttragara Panini to restate Sadrishya. So we have Sadrishya Vaan Sadrushaha. In the word Sadrishya Vaan we have Sadrishya plus Wat as the suffix. Sadrishya is the property Wat indicates one who possesses. Now one who possesses similarity is considered to be similar. But the word Sadrishya Vaan is referring to Adravya and Sadrishya is referring to a property. And the point of the tradition is that the word Sadrishya over here refers to Sadrushya. This is the bottom line. The word Sadrishya over here means Sadrushya that means this is referring to Adravya. So when we have the semantic condition Sadrishya which means Sadrushya and when we want to convey similar with a friend. Somebody is similar like a friend or with a friend. So we have Sadrushaha Sakkhya. This is the Laukika Vigraha. Saha once again denotes the meaning of similar and so we have Saha plus Su plus Sakhi plus Ta. Since Avyayam is mentioned in Prathama, Avyaya occupies the initial position in the Samasa. So we have Saha plus Su plus Sakhi plus Ta. This is the Laukika Vigraha. And so at this stage we get the Samasa Saudnya and so then we get Pratipadika Saudnya and then we apply the sutra 2471 namely Supodhatup Pratipadika Yoho and we delete both the sub-pratyayas. So we get Saha plus Zero plus Sakhi plus Zero. Then we apply the sutra Avyayi Bhave Chakalai and substitute Saha by Sir. What Avyayi Bhave Chakalai says is that in the Avyayi Bhava Samasa if the Uttarapada is other than Kala then the Avyaya Saha is substituted by Sir. This is what happens here. Sakhi is the Uttarapada which is not a Kala and therefore Saha is substituted by Sir because this is an Avyayi Bhava Samasa. So when we join them together we get the finally derived compound output namely Sasakhi. Sadrashasakya is the Laukika Vigraha and Sasakhi is the compound output. This is the Avyayi Bhava Samasa. Then we use the word Sasakhi in the sentence so we add the suffix Su after it. So we get Sasakhi plus Su. Now we know that this is an Avyayi Bhava Samasa. Therefore we apply the sutra Avyayi Bhava Chakalai which declares that an Avyayi Bhava Samasa is an Avyaya. So we apply the sutra Avyayi Adap Supaha which deletes the Suprataya that comes after an Avyayi. Now Sasakhi is an Avyayi and therefore the Suprataya gets deleted and we get the form Sasakhi as the Subanta form. We can use it in the sentence in the following way. His virtue is similar to his friend. Here the word Sasakhi is qualifying the guna. Similarly if we want to say similar like a fox. This is the meaning to be conveyed and we have the Laukika Vigraha Sadrushah Kikkhya. And then we do the same processing and we get the finally derived compound output Sarkikhi. This is an important feature of the semantic condition Sadrushah. Let us now study the next semantic condition which is Sampatti which means be-fitting self-esteem. Anurupaha Atmabhavaha which is explained in the commentaries as Svochitankarma be-fitting action. This is different than Samradhi which means excessive prosperity. Therefore this is not that Sampatti. So when we have this meaning to be conveyed namely be-fitting action of the warriors we have the Laukika Vigraha Kshatranam Sampatti. And then we have the Avvaya Saha which expresses the meaning Sampatti. And because in the Sutra Avvayam is mentioned in Prathama. Avvaya occupies the initial position in the Avvayibhava Samasa. So we have Saha plus Su plus Kshatra plus Aam. Now this is a Laukika Vigraha. Therefore we get Samasa Saudhna. Therefore we get Pratipadika Saudhna. And then we apply the Sutra Supodhatup Pratipadika Yoho. And we delete both the Sups. So we have Saha plus Zero plus Kshatra plus Zero. After that we apply the Sutra Avvayibhava Chakale 6381 which states that Saha is to be substituted by Su when followed by the Uttarapada which is different than Kala. Now here Kshatra is the Uttarapada which is different than Kala and therefore Suha is substituted by Su. So we have Su plus Zero plus Kshatra plus Zero. When we bring them together we get the finally derived compound output namely Sakshatra. Kshatranam Sampatti is the input Laukika Vigraha and Sakshatra is the output of Vyayibhava Samasa. When we use it in the sentence we add the suffix Su for example. So we have Sakshatra plus Su. And because Sakshatra ends in short a we apply the Sutra Avvayibhava Atomthva Panchamyaha and we substitute Am in place of Su. So we have Sakshatra plus Am. And then we do the Sandhi and we get the form Sakshatram. This is a Subanta form. We use this word in the sentence in the following manner. Sakshatram Shalankayananaam. This action of Shalankayanas is befitting of warriors. This is what is the meaning of this particular sentence. This is how Sampatti acts as a semantic condition for the generation of the Avvayibhava Samasa. So we have studied four semantic conditions today. Yagapadya, Anupurvia, Sadrushya and Sampatti. One of the key points over here is that Sadrushya means Sadrushya over here. There is difference between Sampatti and Samraddhi. Next we study how the processing of the Avvayibhava Samasa happens with the remaining semantic conditions in this particular Sutra as well as other Sutras. And how this process progresses to derive the final output in the form of a nominal root or Pratipadika. So that output namely Pratipadika plus Su behaves in the sentence. This is what we shall see next. These are the texts referred to. Thank you very much.