 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian Gram. Two, as is our practice, we begin our lecture with the recitation of the Mangalacharan. Vishvesham Satchitanandam, Vandeham Yokilan Jagat, Charikarthi Bari Bharati, Sanjariharthi Leelaya. Vishvesham Satchitanandam, Vandeham Yokilan Jagat, Charikarthi Bari Bharati, Sanjariharti Leelaya. In this course, we are focusing on the three types of samasas stated in the Paninian grammar and also the Paninian grammatical tradition, namely the Avyaibhava Samasa, the Bhuvrihi Samasa and the Dhvandva Samasa. Currently, we are focused on the Avyaibhava Samasa. This is an extremely important type of samasas in Sanskrit. The features of Avyaibhava Samasa can be represented in the form of an equation mentioned on this particular slide where we have X and Y as two independent and separate entities in terms of the word form as well as the meaning as well as the accent. These X and Y, they are semantically, however, are related. Now, the speaker of Sanskrit decides to merge them together and bring out an output as one unit which is XY. So, XY is one unit which becomes a part of the sentence as such. Now, XY is one unit in terms of the form as well as the meaning as well as the accent. So, XY has got three important features. Now, this XY which has got these two constituents X and Y, amongst them X operates as the head of the unit XY. Both formally as well as semantically. Now, in the Avyaibhava Samasa, X which is occupying the initial position always is an Avyaibhava. Now, this influences the overall formal state of XY as well because XY is also termed as an Avyaibhava. XY is an Avyaibhava Samasa and Avyaibhava Samasa is also stated to be an Avyaibhava by the sutra Avyaibhava stha 1141 of the astradhyayi of Manini. So, XY is an Avyaibhava. Now, the term Avyaibhava turns to be significant over here because Y is not an Avyaibhava. So, XY cannot be called an Avyaibhava, but now it is termed as Avyaibhava. And so, an Avyaibhava, Avyaibhavati Avyaibhava, this is how X formally acts as the head of the Avyaibhava Samasa. Also, the meaning of X namely Avyaibhava will act as the head when XY is semantically related with any other word in the sentence. And therefore, X is marked with the bold characters on this particular slide. These are the features of the Avyaibhava Samasa that we have studied so far and we have been studying for some time now. Some of these features are mentioned repeatedly primarily because they should be highlighted regularly. And because of this highlighting, the student should get them into his or her system without too much effort. That is the aim of this particular repetition. In the astradhyayi, the Avyaibhava Samasa is treated at different places in different ways. For example, the Samasa Vidhayaka Sutra or the compound prescribing sutras stating specific particular conditions under which the Avyaibhava Samasa takes place from 215, which is Avyaibhavah, up to 2121, which is Anyapadhar Thecha, Saudhnyayam. This is a section of rules in which we find sutras stating the prescription of the Avyaibhava Samasa. Incidentally, 2122 is Tattpurusha. From 2122 onwards, the sutras prescribing the Tattpurusha Samasa begin and we have studied these sutras in the first course on Samasa in this particular series. Then we have one more small section from 54107 up to 54112 in which the Samasanta Pratyayya is stated, is prescribed. These are the Samasanta Pratyayya Vidhayaka Sutras, sutras which prescribe the suffix to be added at the end of the Samasa. And then, Svaravidhayaka Sutras are there, for example, 62121. This is how Avyaibhava Samasa is treated in the Ashtadhyayi. Right now we are focused on the Samasa Vidhayaka Sutras, so we have been studying them one by one. We have already studied Avyaibhava and then the big sutra, Avyaayam Vibhakti Samipa Samraddhivridhyartha Bhavatyaya Sampratishabdha Pradur Bhava Pashchad Yathanupur Vyagapadyasadrishya Sampatti Sakalyanta Vachaneshu. And then we also studied Yathasadrishya and Yavadavadharane. Let us proceed further and study the next sutras. 219 is Sup Pratina Matraarthay. There are three padas in this particular sutra, Sup, Pratina and Matraarthay. Sup is one slash one. So, this becomes Upasarjana by the sutra Prathamangirgistam Samasa Upasarjanam. And so it occupies the initial position of the Samasa by Upasarjanam Purvam. Then Pratina is three slash one of the word Prati, which means together with the word Prati. It is to be noted here that the pattern is slightly changed in this particular sutra. So far avyayam which was in Prathama was continued in every sutra. And so because avyaya is in Prathama, it used to occupy the initial position of the Samasa. Prati also is an avyaya. However, in this sutra it is not mentioned in Prathama. Prati is mentioned in Truthiya and therefore the difference in this particular sutra and the output generated by this particular sutra is that the avyaya namely Prati does not occupy the initial position of the Samasa. Whereas the other interrelated Subanta does occupy the initial position of the Samasa, avyayibhava Samasa. This is the difference. Now matra arthe is seven slash one of matra artha. Matra artha is matra artha. Artha or meaning of the word matra in the sense of less amount. Matra means bindu, stokam, alpam. These are all the synonyms. Matra bindu, stokam, alpam. Small amount, less amount, a drop that is what the word matra stands for. The words continued are avyayam, sahasupa, samasaha, avyayibhava and samartha padavihi from 211. Avyayam from 216. This gets transformed into Truthiya however avyayena. Sahasupa continues from 214. Samasaha continues from 213. Avyayibhava continues from 215. So the meaning of the sutra available to us is the following. Any Subanta is compounded with another semantically related avyayasubanta namely prati. When less amount is the sense conveyed by the compound and the resultant samasaha is called avyayibhava. I repeat any Subanta, sup is compounded with samasya te another semantically related avyayasubanta prati. When less amount is the sense conveyed by the compound and the resultant samasaha is called avyayibhava. This is an exception to the general rule that an avyaya or indictlinable occupies the initial position of the samasa. Here the avyaya is occupying the final position of the compound. This is why it is an exception. Let us look at the example. So the meaning to be conveyed is there is less amount of vegetable. There is very little amount of vegetable in this. This is the laukika vigraha. So now this gets transformed into shaka plus su plus prati plus su. Prati here denotes asti atrakinshet the less amount. Because prati is stated in tritya it does not occupy the initial position rather the word sup occupies the initial position. Prati occupies the final position of the compound. So we have shaka plus su plus prati plus su as the laukika vigraha. Then samasa saudhnya takes place. Then the pratipadika saudhnya also takes place. Then we apply supodhatup pratipadika yoho 2471 and delete both the sup pratyayas namely both the su's. So we have shaka plus zero plus prati plus zero. And when we join them together we get shaka prati as the finally derived compound output. When we use it in the sentence we add the sup suffix su shaka prati plus su. And then because shaka prati is an avyayya we apply the sutra avyayadab supaha 2482 which deletes su and so we get the word shaka prati as the subanta form from shaka prati which is a compound. Which means asti atrakinshet shaka. Now in the absence of the semantic condition matra less amount when that is not intended the compound does not take place. For example when you have vaksam prati vidyutate vidyut. Here the word prati is used. It is also semantically related with vaksam because it indicates that the word vaksha and its meaning is the mark or the sign where the lightning shines. So it is the laksana and therefore vaksam has got the vidyavibhakti. Prati has become karma pravachaniya because of the sutra laksanittham hutathhyanabhagavipsasupratiparyanabhaha. And then because of the sutra karma pravachaniya yukte vidya vaksha has got the vidyavibhakti. And that is how vaksha and prati are semantically interrelated. In spite of this because the sense is not that of matra vaksha and prati are not compounded in this particular sutra. The lightning shines where the tree is that is the meaning of the sentence vaksam prati vidyutate vidyut. Here vaksha and prati are not compounded because there is absence of the semantic condition stated in this particular sutra namely matra aratha. This we must note. In the previous sutra 219 the word prati na occurred in the tratiya vibhakti. As a result prati which is an avyayya did not occupy the initial position of the avyayi bhava samasa which is the general practice. Something similar happens into 110. The sutra is aksha salaka sankhyaha parenah aksha salaka sankhyaha parenah. So there are 2 padhas in the sutra aksha salaka sankhyaha which is prathama bhavachana 1 slash 3 and therefore the padhas stated in this big compound aksha salaka sankhyaha. They become upasarjana by the sutra prathama nirvistam samasa upasarjanam and they will occupy the initial position in the samasa on account of the sutra upasarjanam purvam. There are 3 constituents of the samasa aksha salaka and sankhyaha. Now the second padha in the sutra is parenah which is 3 slash 1 of pari and the word means with the word pari. Words continued are avyayam 216 sahasupa from 214 samasa from 213 avyayi bhava from 215 and of course samartha padavidhi from 211. Avyayam is transformed into avyayena. Now the meaning of the sutra is the following. The subanta aksha salaka and sankhyaha are compounded with another semantically related avyaya subanta pari and the resultant samasa is called avyayi bhava. I repeat the subanta sup aksha salaka and sankhyaha are compounded with another semantically related avyaya subanta pari. parenah avyayena samarthena subantena sahah and the resultant samasa samasaha is called avyayi bhava avyayi bhava. Now it must be noted here that the output samasa is used in a very very specific environment that of the game of dice. As the traditional commentators say kitababh vyavahare or jyutabh vyavahare samasoyamishyate. We don't use this output in any other context but the jyutabh vyavahare the game of dice or kitabh vyavahare the game of dice. And that too there is further specification and that too only in the context of defeat or loss. So kitabh vyavahare or jyutabh vyavahare is supposed to generate two results loss or defeat or win. And this particular samasa indicates or denotes the state of loss. vipate or parajaya eva this is the specification specified context in which this output generated by this particular sutra is to be used. Let us study the specific context in some more detail. A game of dice called panchika is played with five dices. So panchika nama divtam panchabhir aksayi shalaka bhirva bhavati. Now when all five dice fall in the same manner either facing up or down the thrower wins. Otherwise the thrower loses. That means if one amongst the five dice falls in a different manner the thrower loses. That's what is stated in the Sanskrit commentaries quoted on the slide. If aksayi shalaka bhavati krtsnaha all uttanaha facing up avanchova or facing down patanti tadapati tajayati only then the thrower wins. Anyatha means when all krtsnaha are not uttanaha or krtsnaha are not avanchaha then the thrower pataita parajayate. Then the thrower loses. It is thiti. This is the rule. This is how the game is played. Now in order to denote this loss or this defeat the compound is used and various compounds generated by this sutra are used. Let us see the example. The dice behave differently or in opposite manner. Akshena viparitam vrittam which means that all five did not fall in the same manner either facing up or facing down. Perhaps four faced down and one faced up or something like that. Akshena idam natatha vrittam yatha purvam jaye. So in the game of dice initially you win when all five fall in the same manner. But now the times have changed and now the dice is falling in different or opposite manner. That means not all are falling in the same direction. Akshena idam natatha vrittam yatha purvam jaye. So now this laukika vigraha akshena viparitam vrittam gets transformed in the form of an a laukika vigraha aksha plus ta plus pari plus su. Since parena is mentioned in tritiya even though pari is an avyaya it does not occupy the initial position of this avyaya bhava samasa. Aksha however occupies the initial position so aksha plus ta plus pari plus su is the laukika vigraha that we have here. This gets the samasa saudhnya and then it gets the pratipadika saudhnya and then we apply the sutra supodhatup pratipadika yoho to delete both the soaps. So we have aksha plus zero plus pari plus zero. So we have aksha pari after joining them together as the finally derived compound output. Now when we use this samasa in the sentence we add the suffix su in order to make it a padha. So we have aksha pari plus su and then we apply the sutra avyaya dhap supaha which deletes the su after an avyaya. An avyaya bhava samasa is an avyaya because of the sutra avyaya bhavascha. So we have aksha pari plus su and then su gets deleted and so we have aksha pari plus zero and finally we have aksha pari as the padha to be used in the sentence. What it means is that jaya yatha parivartita vyam tatha na parivratam. The dice which should fall in a particular manner which would result in the win, the dice did not fall in the same manner. That is what is the meaning of aksha pari. Similarly shalakaya viparitam vrittam in the same sense. That is the laukika vigraha and the laukika vigraha is shalaka plus ta plus pari plus su and this then becomes samasa and then it becomes a pratipadika and then we apply the sutra supodhatup pratipadika yoho and delete both the su. So we have shalaka plus zero plus pari plus zero. So we have shalaka pari as the finally derived compound output and then when we use it in the sentence we add the suffix su. So we have shalaka pari plus su and then avyayadap supaha applies and deletes su and so we have shalaka pari as the finally derived compound output. Which means shalakaya piparitam vrittam. The dice behaved in an opposite manner resulting in the loss. Now the word sankhya stated in the sutra refers to the words meaning sankhya ek dvi, tri, chatur etc. Now when the meaning to be conveyed is differently or opposite behaved by only one. So four out of five behaved similarly only one of them behaved differently. When this is to be stated and when the defeat is to be the meaning come to be conveyed we say ekena viparitam vrittam. This is the laukika vigraha and then we have ekha plus ta plus pari plus su as the laukika vigraha. Then samasa saudhna takes place and pratipadika saudhna takes place and then we apply supahadhatu pratipadika yoho to delete both the subs. So we have ekha plus zero plus pari plus zero. And when we bring them together we get the finally derived compound output namely ekha pari. When we decide to use it in the sentence we add the suffix su to it. So we have ekha pari plus su and then we apply the sutra of yahadap supaha and delete the suffix su and so we get the form ekha pari. Which means only one amongst the five ties behaved differently thereby resulting in the loss. Similarly when we have the meaning differently or opposite behaved by only two the vaphyam viparitam vrittam we follow the same process. The meaning here is that two of them, two of the five behaved differently. So we have the v plus vhyam plus pari plus su as the laukika vigraha. Then we get the samasa saudhna and then the pratipadika saudhna because of which then we apply the sutra supahadhatu pratipadika yoho and delete both the subs. So we have v plus zero plus pari plus zero and when we join them together we get the form dvipari. Then we add the suffix su after dvipari when we decide to use it in the sentence. So this su gets deleted because of the sutra avyayadap supaha and so we get the form dvipari. Which means only two amongst the five ties behaved differently thereby resulting in the loss. Now the next example is differently or opposite behaved by three. So trivihi viparitam vrittam and here we have three plus vhyas plus pari plus su as the laukika vigraha. So we get the samasa saudhna and we get the pratipadika saudhna. So we apply supahadhatu pratipadika yoho and we get three plus zero plus pari plus zero and the finally derived compound output is tripari. And then we add the suffix su tripari plus su and we delete it by the sutra avyayadap supaha. So we have tripari plus zero that is tripari which means three amongst the five ties behaved differently. Perhaps they fell with faces up or face down and remaining to behaved differently thereby resulting in the loss. And finally we have the example where the meaning to be conveyed is differently behaved or opposite behaved by four. Chaturvihi viparitam vrittam. So this is the laukika vigraha and the laukika vigraha is chatur plus vhyas plus pari plus su and then samasa saudhna takes place. The pratipadika saudhna then takes place. So we apply the sutra supahadhatu pratipadika yoho and delete both the sups. So we have chatur plus zero plus pari plus zero and so we have chatur and pari and then this ra becomes the visarga. So we have chatur and pari and then finally this visarga becomes sure. And so we have chaturpari as the finally derived compound output. Idudupadhasya cha pratyayasya is the sutra which substitutes sure. So now we have chaturpari plus su and then this su gets deleted because of the sutra avyayadap sobhaha. And so we get the form chaturpari to be used in the sentence. What it means is that the four amongst the five tithes behaved differently thereby resulting in the loss. Probably the four they fell with the face up and only one fell with the face down or the vice versa. But it resulted in the loss. This is a very specific semantic condition the game of tithes and that too the loss that has become the subject of this particular sutra. So this entire process of semantics is summarized in a verse available in the tradition. Which is quoted on this particular slide. It says, When the five shalakas or dice they are a group. This will result in the victory or win. Aksha dayah atratiyan taha urbhoktasya yathana tathu. However when aksha etc when they do not behave in the similar uniform fashion urbhokt then they get compounded with the word pari. And then we have the samasa kitavabhya vaharecha ekatve aksha shalaka yoho. So kitavabhya vahara is what is the specific semantic condition that we have here. This is the explanation of sutra 2110. Very specific semantic condition. Next we continue how the processing of the ave bhava samasa happens with remaining semantic conditions stated in the subsequent sutras. And we study that and how this process progresses to derive the final output in the form of a nominal root or prathipadika and how that output behaves in the sentence. This is what we study in the subsequent sutras which come in the next lectures. These are the texts referred to. Thank you very much.