 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. Namely Avyaibhava Samasa, Bahubrihi Samasa and Dvandva Samasa. Currently, we are focused on the Avyaibhava Samasa. This is an extremely important type of samasa in Sanskrit. The features of Avyaibhava Samasa can be represented in the form of an equation mentioned on this particular slide. We have been repeating this again and again only to highlight this part so much that it should become part of the system of the learner. That is in fact the hallmark of the teaching tradition developed by Indians and I am sure that must be the way universally. So, we have X and Y two entities independent separate from each other. In terms of the word form as well as the meaning as well as the accent, this X and Y are semantically connected. Their meanings are connected. The speaker of Sanskrit decides to merge them together and to generate an output in the form of X, Y which is one unit. So, two units as input and one unit as an output. Now, in order to show the correlation between the one output unit and the two constituent units, we have highlighted X in bold characters. This is significant. Now, this X, Y represents the Avyaibhava Samasa. Now, this unit is having one word form, unified form and also one meaning and also one accent. Now, in this X, Y, X acts as the head of the unit. In this Avyaibhava Samasa, X is generally an avyaya and indeclinable. And X, Y which is an Avyaibhava Samasa is also termed as avyaya by Panini in his Ashtadhyayi by the Sutra Avyaibhavascha. So, X is an avyaya and the output X, Y is also an avyaya. That goes to show how X formally acts as the head. Similarly, meaning wise also X acts as the head so that when X, Y is related to some other word and its meaning in the sentence, this interrelation is possible only through the meaning of X. So, these are the features of the Avyaibhava Samasa. Very important features represented in a very simple equation. In the Ashtadhyayi, the Avyaibhava Samasa is stated and its features are stated at different places. So, the Samasa Vidhayaka Sutras, namely the compound prescribing sutras which state the Avyaibhava Samasa in specific semantic conditions and some other formal conditions, they are stated in 2-1. To be precise, from 2-1-5 onwards up to 2-1-20, 1 included. So, 2-1-5 is Avyaibhava and 2-1-21 is Annyapadar Thecha Saudnyayam. Incidentally, 2-1-22 is Takporushaha and from this sutra onwards, we see the treatment of the Takporusha Samasa in 2-1 and this part we have already dealt with in the first course on Samasa in this series. Then the Samasanta Pratyayah Vidhayaka Sutras, the sutras which prescribe the suffix added at the end of the Avyaibhava Samasa. These sutras are found in 5-4-107 up to 5-4-1-1-2, this particular small section of the sutras. Similarly, 6-2-1-121 etc. are the Swara Vidhayaka Sutras. Sutras stating the accent of the Avyaibhava Samasa. This is how Avyaibhava Samasa is treated in the Ashtadhyayi at various places. So, we started studying the sutras which prescribe the Avyaibhava Samasa. We started with 2-1-5 Avyaibhavaha and then we studied the big sutra stating various semantic conditions. In the sutra, Avyaibhavakti Samipa Sambraddhi Vridhya Rtha Bhavatyaya Samprati Saptapradur Bhava Pashchad Yathanupur Yavgavadya Sadrishya Sampatti Sakal Yantavachaneshu. Then we studied some other sutras as well. In the sutra, Avyaibhavakti etc., the word Avyaibhava is stated in the Prathama Vibhakti and therefore, by the sutra Prathama Nirdistam Samasa Upasar Janam, an Avyaia invariably becomes the first member of the Avyaibhava Samasa. We also saw some other sutras where the Avyaia however is mentioned, a specific Avyaia is mentioned in the Tritya Vibhakti and therefore, that specific Avyaia does not occupy the first position in the Samasa. For example, Aksha Pari and so on. Aksha Shalaka Sankhya Parina. This is the last sutra that we have seen in the previous lecture. Now in this particular lecture, we proceed further and study the subsequent sutras which prescribe the Avyaibhava Samasa. First we study 211. This is a very important sutra, Vibhasha. Vibhasha, that is the sutra. Vibhasha means an option. Whatever operation is stated applies optionally. That is the meaning of the word Vibhasha according to the Paninian grammatical tradition. This sutra is considered to be an Adhikara Sutra and its scope of application is from this particular sutra 211 onwards up to 2217 and there we find Nityam, Nityam Krida Jivika Yoho in 2217. So, Nityam cancels Vibhasha. What it implies is the following that all the samasas in this particular section, namely from 211 onwards up to 2217, all the samasas in this particular section, they take place optionally. They are generated optionally. What it means is that the resolution, namely the Vigraha of these samasas includes the words which are part of the samasa. Swapadha Vigraha. What it also means is that a particular idea, a particular concept can be expressed in terms of the sentence by two independent separate padhas and also the same concept can be expressed by a word which merges these two padhas and forms and generates an output in the form of a compound. There are some compounds however which are such that the concept expressed by the samasas cannot be expressed by the sentence and the concept expressed by the samasas cannot be expressed by using the same words which are found in the samasa. Such samasas are called Nityasamasa. This we have studied earlier. Now what this Adhikara Sutra indicates is that the sutras stated previously from 215 up to 2110 they are all describing or prescribing the Nityasamasa because this is the Vibhasa Adhikara and therefore all the sutras which precede this one they are stating the samasa which is a Nityasamasa which is the important implication of this Adhikara. Now the samasas governed by this Vibhasa Adhikara are the following. Some avyayibhava samasas because we have already seen that from 215 up to 2110 these sutras have already stated the avyayibhava samasa which is not governed by this Adhikara therefore that is the Nityasamasa. However the sutras stated from 2111 up to 2121 they are all governed by this Adhikara Vibhasa and therefore the avyayibhava samasa stated by these sutras can be optional. What it means is that the concept expressed by the samasa can also be expressed by the sentence using the same words and there isn't an additional meaning which is part of the meaning conveyed by the samasa in these particular avyayibhava samasa examples. This Vibhasa Adhikara also includes the Tattpurusha samasas, many of them. For example, Vibhakti Tattpurusha all the Vitiya, Tritiya, Chaturthi, Panchami, Shasti, Saptami Tattpurusha Vibhakti samasas all of them they are governed by this Vibhasa Adhikara. Also the Karma Dharaya Samasa, Karma Dharaya Tattpurusha Samasa is governed by this Adhikara similarly Ekadeshi Tattpurusha as well as Nai Tattpurusha all of them they are covered in this particular Adhikara. So for example, the samasa output generated by 2112 is Apatrighartham. What it means is away from Trigharth. Now Trigharth is the name of a particular country, a particular place, region and the important part is that the Vigraha of this samasa, Apatrighartham will include both these words, Apa and Trigharth. Now the Vigraha would be Apa Trigharthibhava which means away from Trigharth. So the idea away from Trigharth is expressed by two independent padas Apa and Trigharthibhava as well as Samasa Apa Trighartham. This is what is the implication of the samasa governed by the Vibhasa Adhikara. Earlier we have seen the Avibhava samasa stated in the Nityam Adhikara before this Vibhasa Adhikara. This does not behave in the same fashion. So we say Harau and the samasa is Adhihari. So the samasa Adhihari is not dissolved as Adhi Harau. No, the samasa Adhihari is dissolved as Harau, that's all. The samasa Yathashakti is not dissolved as Yathashakti, no. It is dissolved as Shaktim Anaticramya, etc. This is the important feature and important implication of this Vibhasa Adhikara as far as Avibhava samasa is concerned. Compare Apa Trighartham and Apa Trigharthibhava with the Tattpurusha samasa that we have already studied in the first course, namely Rajapurusha and Radnyapurusha. Both of them convey the same idea, the king's man. Similarly, the compound Kastashritah and the dissolution Kastamsritah, both of them convey the same meaning. And this is the implication once again of Vibhasa Adhikara. Now let us look at the next sutra in this particular Adhikara which is 2112. This sutra has got two padas. Apa Paribhahiranchavaha is the first padha and Panchammya is the second padha. Now Apa Paribhahiranchavaha is Prathama Bahuvachana of the words Apa Paribhahiranchu. Now this is a big samasa having four constituents Apa Paribhahiranchavaha as well as Anju. Now since this big samasa with these four constituents is mentioned in Prathama, these words they are termed as Upasarjanam by the sutra Prathama Nirudhistham Samasa Upasarjanam. One two forty three and then they will be occupying the initial position of the avyayibhava samasa generated by this particular sutra. Now Apa Paribhahiranchavaha these three are already stated to be avyayas in different sutras Apa Paribhahiranchavaha. Anju is a mention of the verbal root Anja which means to go as well as to worship. So what Anju stands for is the derivates of Anju. The derivates at the end of which appears the verbal root Anju which is Anja. That is what is referred to by Anju in this particular sutra. So this mention of Anju refers to the words derived from this root Anja and which have received the status of an avyaya. Only then it matches with the remaining three words Apa Paribhahiranchavaha which are avyayas. The examples of the words derived from the verb Anju and which have received the status of an avyaya are Prakha as well as Pratyakha. These are the avyayas which are derived by adding certain suffix to the verbal root Ancha with the preverbs Pra and Prati etc. The second padha in the sutra 2112 is Panchamya. This is in Truthiya Ekavachana 3 slash 1 which means with the fifth triplet of the Vibhakti is namely Panchami Vibhakti. What it means is with the words the Supanthas ending in the fifth triplet or Panchami. Now what this assumes is that this sutra assumes that Panchami is stated in relation to all these avyayas and such a stated Panchami Vibhakti with reference to all these avyayas is compounded. Now this assumption is also very important. Why? We shall see in a minute. Now Panchami is indeed stated with reference to Apar and Pari, the two avyayas. For example, the sutra Panchami Apang Parivihi states that the fifth triplet Panchami Vibhakti is to be added after the words associated semantically with the meanings of the words Apar, Aang and Pari. Now Panchami Apang Parivihi is 2310. This has got a coreference with the sutra 1487 which states that the words Apar and Pari are termed as karma pravachaniya when the sense of exclusion or separation is to be denoted. Also 1487 states that the word Aang is termed karma pravachaniya when the sense of boundary is denoted. However, no such statement is found with reference to the word bahis. So now the tradition says that on the force of this sutra itself, we should assume that the word associated with bahis gets the fifth triplet added to it. The problem faced by the tradition is the following. As far as the words Apar and Pari are concerned, by separate statements, Panchami Vibhakti is stated in relation to these words. And this 2112 is now stating the samasa of this such a Panchami stated by 2310 in relation with 1487 with reference to Apar and Pari. But with reference to bahis, there isn't any statement stating Panchami Vibhakti. Now this is a problem and this problem is solved by the tradition by saying that because the sutra is prescribing a samasa of bahis with the word ending in Panchami, the sutrakara assumes that the Panchami is already stated with reference to bahis. This is what we must understand. Otherwise why would sutrakara, if he knows that there is no statement prescribing Panchami in association with bahis, why would he state such a samasa in the first place? Since he has stated the samasa, he does know or he is aware or he does indicate that there is Panchami to be stated in association with the word bahis. That's why the tradition says, asma devadnyapakat bahiri yogi panchami. On account of the force of this statement itself, the word in association with the word bahis gets the Panchami Vibhakti or the fifth triplet. Now let us look at the words continued from the previous sutras. So we have avyayam that continues from 216. Sahasupa continues from 214. Samasa continues from 213. Avyayibhavaha from 215. Samar-Sappadaviri from 211. Vibhasha from 211. Having put all these words together, we get the meaning of this particular sutra, namely, an avyaya subanta, apapari bahis and anchu is compounded with another semantically related subanta, ending in Panchami Vibhakti optionally and the resultant samasa is called avyayibhava. I repeat, an avyaya subanta, avyayam, sup, apapari bahis and anchu, apapari bahiran ca vaha is compounded, samaschate, with another semantically related subanta, samarthena subantena sah, ending in Panchami, Panchamiya, optionally Vibhasha and the resultant samasa, samasa is called avyayibhava, avyayibhavaha. Now let us take an example. If the meaning to be conveyed is excluding the Trigartha region or away from the Trigartha region, we have the laukika vigraha in the form of upper Trigartha Bhaha. Note that both these words, they are separated by spaces, upper and Trigartha Bhaha. In fact, Trigartha Bhaha is also seen with an explicit Vibhakti added after the word Trigartha in the form of the suffix bhyas or bhaha. We also note that there is no Vibhakti explicitly visible after the word upper, but that does not mean that it is not a separate independent padha because it is denoting a separate independent meaning as well. So upper is a separate padha, Trigartha Bhaha is a separate padha and both these form part of the sentence. So this is the laukika vigraha. From this, we get the laukika vigraha in the following manner, upper plus su, plus Trigartha plus bhyas. Now we get the samasa saudhnya. Now we get the prathipadika saudhnya. Then we apply suphodhatup prathipadika yoho. And then we get upper plus zero, plus Trigartha plus zero. And then we join these words together and we get upper Trigartha as the finally derived compound output. Now when we use this upper Trigartha in the sentence, we add the suffix su to it, upper Trigartha plus su. Now because the avyayibhava samasa upper Trigartha ends in short a, so this su does not get deleted by the sutra avyayadap supaha. Rather this su is substituted by am by the sutra avyayibhava atomthva panchamyaha. And then by applying the sandhi rules, we get the form upper Trigartha which is used in the sentence. For example, upper Trigartha vrsto devaha. It rained excluding the Trigartha, it rained everywhere, excluding the Trigartha region. That is the meaning of the sentence upper Trigartha vrsto devaha. And we have used the compound upper Trigartha and avyayibhava samasa. Similarly, in the same meaning, we also have the laukika vigraha pari trigartha devyaha. So here we have, once again, pari as a separate pattern, both upper and pari, they are termed karma pravachaniya by the sutra upper pari varjane. And then, by the sutra panchamyaha paang pari bhihi, we get panchamyavibhakti after the word which is associated with upper and pari. In both these cases, the word Trigartha is associated with upper and pari. And therefore, the word Trigartha is added with the panchamyavibhakti which is bhyaas in this particular case. So the laukika vigraha is pari trigartha devyaha. Now we get the laukika vigraha in the form of pari plus su plus Trigartha plus bhyaas. Then we get the samasa saudhnyaha. By krta dhita samasa ascha, we get prathipadiga saudhnyaha. And then, we apply the sutra, supodhatup prathipadika yo ho, and we delete both the sups. So we have pari plus zero plus Trigartha plus zero. And then, we merge them together and we get pari trigartha as the finally derived compound output. When we use it in the sentence, we add the suffix su after pari trigartha. So we have pari trigartha plus su. Because the avyabhava samasa pari trigartha ends in short a, su is not deleted by the sutra avyadabh supaha. Rather, it is substituted by am. So we have pari trigartha plus am. When we do the sandhirul, we get pari trigartham as the finally derived output of the sentence. We use this in the sentence, namely pari trigartham vrstodevaha. Once again, the same meaning, it reigned excluding the Trigartha region. Pari trigartham. Note that pari trigartha is one unit, pari trigartha bhaha are two units. And pari trigartha is the example of the avyabhava samasa. Similarly, when we want to say, out of village, we have the laukika vigraha, grama dbahi. Now here, we must note the same point we stated earlier, namely that the panchami that is added after the word grama is not stated by any other sutra explicitly. We assume that it is stated only on account of the present sutra 2112 because this sutra is stating the samasa of the panchamyantapada, like gramaad with the word bahis. So we have gramaad ending in panchami. So we have bahis plus su plus grama plus gnasi. Bahis is an avyaya and because this word is stated in prathama in this sutra, it occupies the initial position of the samasa. So we have bahis plus su plus grama plus gnasi as the laukika vigraha. Now because of this sutra, the samasa saudnya takes place. Then we get the prathimadika saudnya and then we apply the sutra supodhatup prathimadika yoho and delete both the soaps. So we have bahis plus zero plus grama plus zero and so we have bahis plus grama. And then this sir coming at the end of the padha becomes rha by the sutra sasajushoruhu and finally we get the compound output after having done the sandhi operations, namely bahirgrama. When we use it in the sentence, we add the suffix su to it and so we get bahirgrama plus su as the next step in the derivation. Bahirgrama is an avyayi bhava samasa, therefore by the sutra avyayi bhavascha. This is also termed as an avyayi and therefore the suffix su added after an avyayi is deleted normally by the sutra avyayi adhap supahap. But in this case, this su is not deleted because bahirgrama ends in short a. So by applying the sutra avyayi bhava, the tom tovan chamyaha, su is substituted by am and so we get bahirgramam as part of the sentence, namely bahirgramam prashto devah. It rained out of the village. It didn't rain in the village. That is the meaning of the samasa bahirgrama or the word bahirgramam in this particular sentence. And finally, here are the words which end in anchu, verbal root, and which are avyayas, and they get compounded. So we have the meaning before the village. And so the laukika vigraha is prag-gramat. And then we have the alaukika vigraha, praat plus su, plus gama plus nasi. So we get the samasa saudhnya, then the prathipadika saudhnya, then we apply supodhatup prathipadika yoho and delete both the sups. So we have praat plus zero, plus gama plus zero. And when we merge them together, we get praak-grama, and then this is substituted by g. So we have praak-grama as the finally derived compound output. When it is used in the sentence, we add the suffix su. So we have praak-grama plus su. And because this is an avyayi bhava samasa, so it is also an avyayya. So avyayadap supaha will apply, but that will be cancelled by the sutra. Now, avyayi bhava atom thwavan chamyaha. And this sutra will substitute am in place of su. And so we get the final word form, namely praak-gramam, before the village. In the sentence, praak-gramam vrsto devaha. It rained before the village. That is the meaning of the samasa, praak-gramam. And that is how it is used in the sentence. To summarize, the adhikara pibhasha, stated by 2111, is very important. As it divides the section prescribing the tisamasas and also aniktyasamasa. On the basis of the prescription of the compound, the tradition accepts that a particular case, for example, panchini, is stated in relation to another word. This takes us back to the samartha theory, which is stated to be the base of... This takes us back, namely to the point that samartha theory is based on the karaka theory. Next, we study how the processing of the avyayi bhava samasa happens with remaining semantic conditions, stated in the subsequent sutras, and 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. These are the texts referred to. Thank you very much.