 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 Mangalacharana. Vishvesham sacchidanandam Vandeham yo khilan jagat Charikarthi baribharti Vandeham yo khilan jagat Charikarthi baribharti Vandeham yo khilan jagat Charikarthi baribharti Vandeham yo khilan jagat Charikarthi baribharti Sanjariharti li laya In this course we are focused on the study of the three types of samasas, namely a Vayebhava, Bahuvrihi and Dhvandhva. In the first course, Ϝ yoursÊ on Ϝ samasas in pan Myan grammar Ϝ 7 Ϝ 무슨 Ϝ融 lottery Ϝ Ϝ spar 하 şi ha so come Ϝ bal dhyel yo uепortunita harmony  Innov  Quant omon  思 give Ϝ Ϝ har shna The prove for an Ϝ healthcare . 蓬 ب Oprah marks A, yeah, Ϝเปе sama గి ని � hold ని వటాయాయష హఆ ని . The identify theuds, the Aoyibawa Samasa in general, can be represented by this particular equation, namely x plus y,where x and y are two independent separate entities in terms of the word form as well as the meaning. These two Entities are semantically related. And then the speaker decides to merge these entities together to form one unit in terms of the word form as well as the meaning. Now this one unit is x, y and in them x is highlighted with the bold letters primarily to highlight the fact that x becomes the head of that one unit in terms of the word form as well as the meaning. In fact, in case of the āvyayi bhava samasa, we also saw that the examples that we have studied have avyayas in place of x and then because of this head in terms of the word form, the entire āvyayi bhava samasa also becomes an avyayya. That is what is reflected also in the name of the samasa namely āvyayi bhava anavyayam avyayam bhavati, something that is not an avyayya for example, y merges with the avyayya that is x and then x y both become avyayya and also the meaning meaning of x becomes the head. Let us briefly look at the treatment of āvyayi bhava samasa in the āstādhyayi. The sutras prescribing the samasa or samasa vidhāyaka sutras, they all fall in 2.1 and 2.2 of the āstādhyayi. The bunch of sutras prescribing the avyayi bhava samasa begin with 2.1.5. The sutra is avyayi bhavah and continue up to ānyapadārthe ca saudhyayāṁ that is 2.1.21 and 2.1.22 is tattpuraśah. Avyayi bhava gets cancelled by tattpuraśah as far as the metal language of panini is concerned. So this is a section within āstādhyayi prescribing avyayi bhava samasa. Then we have another small section in 5.4 from 5.4.107 up to 5.4.112. This section prescribes the end of the samasa suffix samāsānta-pratyayā vidhāyaka sutras. And then we have svarā vidhāyaka sutra, the sutra which prescribes the accent on the avyayi bhava samasa. For example, 6 to 121. This is how in the āstādhyayi avyayi bhava samasa is mainly treated. We started studying this big sutra, a 2.1.6, namely avyayam, vibhakti, samīpa, samraddhi, vṛddhi, arthābhava, attyayā, asamprati, shabdhāprādhurbhava, pashchāt, yathā, ānupūrbhya, yawgapadya, sādhrasya, sampatti, sākallya, ānta, pachan, āśu. We said that there are two padas in this sutra. Avyayam is the first padā and the remaining one is the second padā. And this second padā consists of the semantic conditions in which this compound happens. Avyayam is mentioned in the prathama-vibhakti. Therefore it becomes upasarjana because of prathama-nirdistam samasa upasarjanam. And therefore it occupies the initial position of the samasa. So the meaning of this particular sutra is Any indeclinable subanta denoting the sense of vibhakti, etc., is compounded with any other semantically related subanta and the resultant compound is called avyayibhava. We also noted down several semantic conditions stated in this sutra amongst which we shall be dealing with these in the present lecture. Vibhakti that is case ending but what it means is the meaning of the case ending that is added after a nominal root or prāthipadika as well as after a verbal root that is dhātu to make it a padā. This is the meaning of the word vibhakti. Samipa is the other semantic condition which means proximity, near or close. Samṛdhi means prosperity or welfare and vṛdhi means failure, loss or want of prosperity. Let us deal with each one of them one by one. So the first semantic condition is vibhakti. Vibhakti means case ending. As a semantic condition the meaning of the case ending is what is intended. A case ending or vibhakti is a pratyaya, is a suffix added after a nominal root or prāthipadika as well as after a verbal root namely dhātu to make it a padā. Thereby making it eligible for the use in the sentence. That is an important function of the suffix called vibhakti. The meaning that this set of suffixes convey is primarily relational. The interrelating these meanings of one, one nominal root prāthipadika with a verbal root dhātu and two one nominal root prāthipadika with another nominal root or prāthipadika. This is how the vibhaktis interrelate the meanings that of one prāthipadika with dhātu or one prāthipadika with another prāthipadika. In the present case however the semantic condition is not the interrelation between two padas. It is just the meaning of one vibhakti associated with a nominal root or prāthipadika. So we have prāthipadika plus sup which becomes a padā to be used in a sentence. Now this prāthipadika plus sup corresponds to prāthipadika artha that is the meaning of the prāthipadika and the vibhakti artha. The meaning of the vibhakti in this case sup. So in paninyan drama where each sentence is segmented into padas and each padā is segmented into prakriti and pratyayā. Prāthipadika as a prakriti and sup as a pratyayā. This is one type of prakriti pratyayā bhava which generates padas and as we have already seen sup-supasah is the basic condition, necessary condition for the process of compounding to take place and therefore we will talk about sup only when we talk about the compound process. So prāthipadika plus sup is the prakriti pratyayā vibhāga of the padā corresponding to the prāthipadika artha, the meaning of the prāthipadika plus the vibhakti artha namely the meaning of the case ending. Thus this condition vibhakti seems to be an exception to the general principle of samartha where primarily two meanings when interconnected through interconnected words become eligible to undergo the process of compounding and these two meanings are the meanings of the two different vibhaktis and derive an output in the form of a nominal root or prāthipadika. So this condition provides an exception to the general principle of samartha which is at the base of the process of compounding. Here what happens is there is only one padā, there aren't two padās and two sup's, there is only one padā, so there is only one sup and the meaning of the vibhakti derain that is the sup therein gets represented by an indeclinable or an avyayā like prati anum yatha etc. which is obviously related to the meaning of the nominal root to which it is attached or prāthipadikārtha. In this particular condition this indeclinable gets compounded with the related nominal root or prāthipadika and this is what is the avyayi bhava samasa. Let us take an example. The meaning to be conveyed is in the soul and the laukika vigraha is ātmanī. You see there is only one padā, ātmanī, where the prāthipadika is ātman meaning the soul and ni is the pratyayā which is a sup. So that is a vibhakti which means ādhi karana which gets represented by the word in in English. So ātmanī means in the soul. Now this suffix ni and its meaning namely ādhi karana gets represented by an avyayā like ādhi. As far as this particular sutra 216 is concerned and then we get the laukika vigraha as ādhi plus su plus ātman plus ni and in this stage we also get the samasānta suffix touch added by the sutra 5.4.108. Now in this particular stage the sutra 2471 applies and deletes both the sup. So we have ādhi plus 0 plus ātman plus 0 plus ā. Then we have ādhi plus ātman plus ā after which the t part of ātman namely ān gets deleted on account of 6.4.144 and so we have ādhi plus ātma plus ā. Then at the end we apply the sandhirul ādhi plus 6.177 and then we get ādhi ātma ādhyātma as the finally derived compound output meaning ātmanī. Now this particular prāthipadika when becomes part of the sentence obviously we add su prateya to it and then in general by the sutra 2482 āvyayādāp supaha this su would be deleted so we will get ādhyātma plus 0 but there is an exception in case of the āvyayi bhava samasā ending in short ā 2.4.83 and 2.4.84 apply and generate exception forms by not deleting the vibhakti. This is a peculiar form and so let us study these two sutras quickly to understand what happens in case of an āvyayi bhava samasā which ends in short ā. So 2.4.83 is āvyayi bhavād atoṁtva pancham āha āvyayi bhavād atoṁtva pancham āha so the meaning of this sutra is āvyayi bhavād atoṁtva pancham āha we note that in this particular sutra there are two sentences first one is and the second one is the first sentence is and the second sentence is what it means is the following s1 namely means since ataha qualifies due to the meter rule ataha gets transformed into adantāt supaha is the word that is continued and look is another word that is also continued from the previous sutra and so therefore this is a negation of the deletion of sup immediately after an āvyayi bhava samasā which ends in short ā so s1 is that sup immediately after an āvyayi bhava samasā ending in short ā is not deleted and now s2 is now that can be expanded by saying supaha is continued from the first sentence and also the previous sutra and ām is obviously there in the sutra so we have this meaning to what is what it means is that rather except the fifth case it that is sup is substituted by ām so these are the two sentence meanings and we repeat the first meaning is sup immediately after an āvyayi bhava short ā is not deleted and the second meaning is rather except the fifth case it that is a sup is substituted by ām so we have adhyatma plus sup sup is the prathama ekavachana since adhyatma is a samasā and it ends in short ā now therefore sup is substituted by ām so we have adhyatma plus ām then we apply the sandhi rules and we get the finally derived supanta adhyatma on the other hand if we have adhyatma plus gnasi which is a fifth case singular suffix panchami ekavachana what happens is that the same sutra says that apanchamyā ām so it negates the ām substitution to the panchami devakti pratyayā so then what happens is this gnasi gets substituted by āt by another sutra āt so we have adhyatma plus āt and then by the we get the form adhyatma in adhyatma you don't get adhyatma after having studied the sutra let us also study the sutra piya saptamyār bhavalam 2484 and supoluk continues in this sutra what this sutra means is that sup of third and seventh triplet that is tritiya and saptami devakti which comes immediately after an ave bhavacampāun ending in short is optionally deleted once again థెప్ఛిwdటావియోయతు పయావితా�美元 , ఈనిườ�ైఆపెనానితుఞినిన దామ్ . మలునానావిగా , ఆల్లద్పి ఘికామ్కగ�針ావ్తు దాప Massachusetts kadar  masala Devi and the other one where the soup is not deleted. So, here we have adhyatma plus ta. This is the tritya ekavachana and then the optional form would be where ta is substituted by inna by the sutra, taṅgasiṃ asām inādśyāha and so we will get adhyatma plus inna and when we join them together by the gunasandhi, we will get the form adhyatme inā and optionally the am substitution will take place and we will get the form adhyatmam. Similarly in saptami when we have adhyatma plus ini which is 7 slash 1 that is saptami ekavachana, we will have adhyatma plus ini then we apply the gunasandhi and we get the form adhyatme and the optional form would be adhyatmam. These are varied optional forms, exceptional forms of the ave bhava samasa ending in short ṃ. This is what is represented on this particular slide which we studied previously as well. So if you look at the cases and the words which are marked in black color, you will notice that they have only prathidinam as a form. But in tritya panchami and saptami we also have a form which is marked by other color especially in tritya and saptami. We find both the forms prathidinam as well as prathidinana as ekavachana prathidinam as well as prathidinābhyam as dvivachana and prathidinam and prathidinaihi as bhavachana and in saptami we have prathidinam plus prathidinai as optional forms prathidinam plus prathidinayoh and prathidinam as well as prathidinaiśu. In case of panchami, sup is not to be substituted by am. So first of all sup is not deleted, neither is it substituted by am. So we have prathidināt, prathidinābhyam and prathidinai bhava as forms of panchami. Remember this happens to only those avyai bhava samāsas which end in short a and not to the other samāsas. Let us take another example. If the meaning to be conveyed is in the female, the laukika vigraha vaakya is striyam which is the locative singular of striy, then we have the avyai adhi expressing the meaning of adhikarana for which locative case is used. So adhi will get compounded with the prathipadika stri. So we have adhi plus su plus stri plus nyi. Then by 2471 which is supodhatup prathipadika yoho, both the sup's namely su and nyi they get deleted and so we have adhi plus zero plus three plus zero and then we get adhi stri. After we get this, we apply 2418 avyai bhava stri which declares that avyai bhava samāsas is neuter and then 1247 applies which says raspo napaṁ sake prathipadika sriya which shortens the long e in the words 3 to short one. So then finally derived output of the compound process is adhi stri with short e at the end and its forms will be like this just as in yathāśakti we have no variation. We always delete the vibhakti after it by the sutra avyai adhāp supaha same thing we do with adhi stri as well. Its form has got no variation at all. Let us now look at the usage of these samāsas in actual sentences. Animatedness rests in the soul. Here adhyatma is indicating the location of chaitanya. Similarly prathidinam suriyaha odeti. Sun rises every day. So prathidinam is also indicating the location of suriyar in temporal terms adhi stri shaktir vartate strength lies in the female. Once again adhi stri acts as the qualifier of vartate. Yathāśakti kāryam karoti saha. He works in accordance with his capability. So here yathāśakti is an aveibhava samāsa shaktim anatic krāmya. This is linked with the verbal action. It also qualifies it. Now next we study the other conditions stated in the same sutra. How the processing of the aveibhava happens with remaining semantic conditions. How the process progresses to derive the final output in the form of a nominal root or prāthi padika. These are the texts referred to. Thank you very much.