 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 Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjari Bharati Leela Ya Vishvesham Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjari Bharati Leela Ya We are studying the avyai bhava samasa. In this course, we are focused on three types of samasas namely avyai bhava samasa, bhavrihi samasa and also the dvandhava samasa. We have started with the avyai bhava samasa. This is an extremely important type of samasa in Sanskrit. The features of this avyai bhava samasa can be explained with the help of this simple equation. Where we have X and Y as two separate independent words in terms of their word form as well as their meaning as well as their accent. When the speaker of Sanskrit decides to merge these meanings together to form a different one unit of meaning, the two words the two word forms of X and Y they are also merged together to generate one output which is XY. This is one output in terms of the form, the word form as well as the meaning and also the accent. Now in this XY X acts as the head of the unit, newly formed unit and this is demonstrated by highlighting the letter X in bold characters. So X acts as the head of the unit XY in terms of the word form as well as the meaning. Since X is an avyaya in the avyai bhava samasa XY which is the unit generated also assumes the status of avyaya by the sutra avyai bhavascha so now XMI is also an avyaya and therefore the name avyai bhava is quite significant because we have X which is an avyaya and Y which is not an avyaya but XY together becomes an avyaya an avyayam avyayam bhavati avyai bhavaha Same thing is true about the meaning the meaning of X becomes the head therefore any other word in the sentence if it is to be related to XY it will be through only the meaning of X these are the features of the avyai bhava samasa in the ashta dhyay avyai bhava samasa is stated or prescribed from the sutra 215 up to 2121 incidentally 2122 is tatpurushaha which cancels avyayi bhavaha and we have seen and we have studied the tatpurusha samasa in detail in the first course on samasa so the sutra avyayi bhavaha which is 215 and the sutra anyapadarthecha saudnyayam which is 2121 they form a section in which the sutras prescribing the avyayi bhava samasa are stated these are the samasa vidhayaka sutra as per as the avyayi bhava samasa is concerned now there is another section in the ashta dhyay from 5407 up to 54112 which prescribes the end of the compound suffixes as per as the avyayi bhava samasa is concerned samasanta pratyaya vidhayaka sutras these are those and the svara vidhayaka sutra namely the sutra which prescribes the accent of the avyayi bhava samasa these are not too many there are quite only a few of them for example 62121 etc amongst them we have started studying the samasa vidhayaka sutra now and we have been dealing with 216 which is a very big sutra which contains two padhas avyayam which is in prathama ekavachana so avyayi is termed as upasarjana on account of the sutra prathama nirdishtam samasa upasarjanam and then upasarjanam purvam states that this avyayi occupies the initial position of the samasa so in the avyayi bhava samasa in general an avyayi occupies the initial position of the samasa in the semantic conditions laid down in the second padha the avyayi bhava samasa takes place and the avyayi takes the initial position of that samasa the second padha which is this is one padha which consists of several semantic conditions stated amongst them we have already studied the avyayi bhava samasa taking place in the semantic condition vibhakti samipa samraddhi and pradhi as well as artha bhava atyaya asamprati and shabdha pradhur bhava now the meaning of this particular sutra is 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 avyayi bhava I repeat any indeclinable subanta that is avyayam subantam denoting the sense of vibhakti etc vibhakti adishu artheshu vidyamanam is compounded samasyate with any other semantically related subanta samarthena subantena saha and the resultant compound samasa is called avyayi bhava avyayi bhava bhavati the two semantic conditions namely paschata and yatha stated in 216 paschata means after and yatha means the meanings of the word yatha the meanings of the word yatha this is not a word which prescribes the avyayi bhava samasa avyayi bhava samasa with only the word yatha this yatha refers to primarily the meanings of yatha and then any avyaya including yatha can get compounded in these four semantic conditions they are yogyatha fitness or propriity vipsa repetition padhartha nativratti not crossing the capability of an element or entity and sadrishya which is similarity these are the four semantic conditions these are the four meanings of the word yatha in which the avyayi bhava samasa takes place let us look at them one by one and let us study how a avyayi bhava samasa takes place first let us look at paschata paschata means after which indicates the spatial sequence however the word paschata is not compounded paschata chabdasyatu nayam samasa let us look at the example the food soldiers come after the chariots as is the formation of the army in the old days the food soldiers come after the chariots so we have rathanam paschata as the laukika vigraha and the meaning paschata is expressed by the avyaya anu and because avyayam is mentioned in prathama it becomes upasarjana and then it occupies the initial position of the samasa so we have the alaukika vigraha namely anu plus su plus rathha plus arm now this is a samasa and by the sutra krathaddhita samasascha this becomes a prathipadika and therefore we apply 2471 supok dhatup prathipadika yoho because of which both the sups are deleted so we have anu plus zero plus rathha plus zero as the next step in the derivation when we join the two words together we get the form anu rathha so anu rathha is the finally derived compound output and prathipadika where the input is rathanaam paschaath anu rathha denotes the same meaning as rathanaam paschaath and we also notice that even in the previous semantic conditions the alaukika vigraha has got certain words and we don't find all those words in the finally derived compound output so this compound is asvapada vigraha and nitya samasa now when we use anu rathha in the sentence we add the pratyaya su to it so we have anu rathha plus su now because anu rathha is an avyai bhava samasa which ends in short this su is substituted by the sutra which we have studied before and then we have anu rathha plus am and then we apply the sandhirul and we get the subanta form anu rathham and then when we use this in the sentence we say the food soldiers come after the chariots this is how we shall use the avyaya in the sense of pashchath and form the avyai bhava compound and use it in the sentence similarly if the meaning to be conveyed is after vishnu the laukika vigraha is vishnoho pashchath and so we have the alaukika vigraha namely anu plus su plus vishnu plus nasi and so we have the prathipadika saudnya because of krta dhita samasascha and then we apply 2471 so podhatup prathipadika yoho and we delete both the sus so we have anu plus zero plus vishnu plus zero when we join these words together we get the finally derived compound output namely anu vishnu vishnoho pashchath is the laukika vigraha and anu vishnu is the finally derived output of the avyai bhava samasa now when we use this in the sentence we add the pratyaya su after it anu vishnu plus su now avyai bhava samasa is also an avyaya by the sutra avyai bhavascha we apply the sutra avyayadab subah and delete the pratyaya su and so we get anu vishnu plus zero and finally anu vishnu as the subanta form let us now look at the semantic condition namely the meanings of the word yatha the first amongst those is yogyatha fitness or propriety so when the meaning to be conveyed is befitting the form the laukika vigraha rupasya yogyam rupasya yogyam now anu expresses this yogyatha and because the word avyayam appears in the prathama vibhakti in the sutra 216 avyaya occupies the initial position by the sutras prathama nerdistam samasa upasarjanam as well as upasarjanam purvam so we have the a laukika vigraha anu plus su plus rupa plus ngas now because this is a samasa the prathipadika saudhnya happens here by the sutra krithaddhita samasa ascha and then we apply the sutra 2471 supodhatup prathipadika yohu so we have anu plus zero plus rupa plus zero when we join these together we get the form anu rupa which is a finally derived compound output of the avyaya bhava samasa rupasya yogyam is the laukika vigraha and anu rupa is the avyaya bhava samasa when we use this samasa in the sentence we add the prathaya su after it so we have anu rupa plus su because the samasa anu rupa is an avyaya bhava and ends in short a su is not deleted but su is substituted by am on account of the sutra avyaya bhava atom tvapan chamyaha so we have anu rupa plus am and then we apply the sandhirul and we get the form anu rupa this is the subanta form we have the sentence idam tasya anu rupa bhavati this is befitting his form idam tasya anu rupa let us now study the second meaning of yatha and how the avyaya bhava samasa takes place vipsa means repetition so when the meaning to be conveyed is towards each meaning arthaṁ arthaṁ prati this is the laukika vigraha arthaṁ arthaṁ prati now we have the laukika vigraha prati plus su plus artha plus am in the laukika vigraha the word prati occurs as an avyaya as a karma pravachaniya by another sutra lakshanit tam bhoota bhagavipsasu prati pariyanavaha however there is repetition of arthaṁ now this repetition is also captured by the avyaya prati in the samasa so we have prati plus su plus artha plus am as the laukika vigraha and then taddhita samasaśca is the sutra because of which the prāthipadika saudnā happens and then we apply the sutra 2475 supo dhātup prāthipadika yoho and so we delete both the sus so we have prati plus zero plus artha plus zero when we bring both these words together we have prati artha then we apply the samasa rule and we get the form pratyartha arthaṁ arthaṁ prati is the laukika vigraha and pratyartha is the generated compound output of avyaya bhava samasa when we use pratyartha in the sentence we have pratyartha plus su and then this su is substituted by am because pratyartha is an avyaya bhava samasa which ends in a and therefore the sutra na avyaya bhava atom tuvan caṁ yaha applies and substitutes su by am so we have pratyartha plus am then we apply the samdhi rule and we get the form pratyarthaṁ so the sentence is saha pratyarthaṁ chintayati it thinks about each meaning let us now proceed towards the third meaning of yatha namely padārtha nati vritti padārtha anati vritti not crossing the capability of an element or entity so each entity and element has got certain capacity or capability and accordingly that entity or element behaves so when we say not crossing the capability of an element this is padārtha anati vritti so we have the laukika vigraha shaktim anatic krāmya and now we have the alaukika vigraha in the form of yatha plus su representing anatic krāmya namely padārtha nati vritti and shakti plus am yatha plus su plus shakti plus am because the word avyayam in 216 is stated in the prathama vivakti so yatha as an avyaya becomes upasarjana and then it occupies the first position of the samāsa so we have yatha plus su plus shakti plus am as alaukika vigraha and then samāsa saudmya takes place by the sutra krṭṭaddhita samāsāśca and then the sutra supodhātup prāthipadika yoho 2471 applies and deletes both the su's so we have yatha plus zero plus shakti plus zero and so we have yatha shakti as the finally derived compound output shaktiṁ anatic krāmya is talaukika vigraha and yatha shakti is the finally derived compound output they both mean the same thing therefore the condition of samārtha is also fulfilled not just in this example but also in all the previous examples now when we use this avyayi bhava samāsa in the sentence we have yatha shakti plus su and now since this avyayi bhava samāsa yatha shakti is also termed as avyayi because of the sutra avyayi bhavascha 1141 so after this avyayi the su gets deleted because of the sutra avyayi bhavascha and then we have yatha shakti plus zero and then we get the subanta output in the form of yatha shakti we use it in the sentence like yatha shakti pathati he studies according to his capability yatha shakti pathati and finally the fourth meaning of yatha is sadrushya similarity the similarity with harī if that is the meaning to be conveyed we have harēhe sadrushyam as the laukika vigraha remember this condition is sadrushya or similarity similarity is the property which connects two elements and therefore harēhe sadrushyam is the laukika vigraha now the meaning sadrushya is expressed by the avyayi saha and so we have saha plus su plus harī plus ngas as the alaukika vigraha since avyayiam is mentioned in prathama it gets the term upasarjana and then upasarjana purvam says that it occupies the initial position of the samasa so we have saha plus su plus harī plus ngas as the alaukika vigraha so then samasa saudhnya applies by the sutra sadhita samasāśca then supodhātup prātipadika yoho applies and we delete both the supratyayas so we have saha plus zero plus harī plus zero and then saha is substituted by sa by the sutra 6381 which we shall study later on in this lecture so saha is substituted by sa so we have sa plus zero plus harī plus zero when we join them together we get the form saha which is the finally derived compound output harēhe sadrashyam is the alaukika vigraha and saha is the avyayi bhava samasa when we use it in the sentence we add the supratyayas after it so we have saha rī plus su and because saha rī is an avyayi bhava samasa so it is termed as avyayya and then by the application of the sutra avyayād ap supah the supratyayas is deleted so we have saha rī plus zero and then we get the final subanta form saha rī we use it in the sentence bhakte saha rī vartate there is similarity with harī in the devotee bhakte saha rī vartate harēhe sadrashyam bhakte vartate this is how the four meanings of yatha act as semantic conditions for an avyayi bhava samasa to take place now let us study one additional sutra which arrived in one of the steps in the prakriya of saha rī and that is avyayi bhave cha kāle and we shall use this sutra in many other derivations ahead as well now this sutra has got three padas avyayi bhave cha and akāle avyayi bhave is seven slash one which means in the avyayi bhava compound cha means and and akāle is also seven slash one which means immediately before any uttara pada except kāle the words continue are uttara pada which is six three one and sahasya saha so now the meaning of the sutra is the following and in the avyayi bhava compound immediately before any uttara pada except kāle sahasya is substituted by sir I repeat and in the avyayi bhava compound immediately before any uttara pada except kāle sahasya is substituted by sir we have sahasya plus su as first member of the samasya plus atar than kāle plus sup as the second member of the samasya in such a case the output would be sir plus su plus atar than kāle plus sup in the present case where we had the laukika vigraha and sahasya denotes sadrushya and the uttara pada is hari which is atar than kāle so all the conditions are fulfilled and then sahasya is substituted by sir and we get the compound output sahasya which acts like a noun in the sentence bhakte sahasya acts as an agent of the action this is equally important to remember so we also studied the sutra avyayi bhava kāle which substitutes sahasya by sir and we shall use this in the upcoming conditions as well as sutras next we study how the processing of the avyayi bhava sahasya happens with remaining semantic conditions stated in 216 as well as other sutras how it progresses to derive the final output in the form of a nominal root or prāthipatika and then how that output behaves in the sentence these are the texts referred to thank you very much