 Welcome. I welcome you all to this lecture in the course, Samasa in Paninyan Grammar 2. As is our practice, let us begin the lecture with the recitation of the Mangala Charana. Vishpesham Satchitanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjariharthi Leelaya Vishpesham Satchitanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjariharthi Leelaya In this course, we concentrate on the three types of samasas in Sanskrit, namely, avyayibhava, bahuvrihi and dvandva. After having studied the theoretical background of compound formation in Sanskrit as stated by Panini and the Paninyan Grammatical Tradition, we then started studying in detail the avyayibhava samasa, which is an extremely important type of samasa in Sanskrit. The structure of the avyayibhava samasa can be represented in this particular small equation, where we have x and y as two different independent entities in terms of form, word form as well as the meaning as well as the accent. This x and y, they are semantically related. The speaker of Sanskrit wants to merge them together and generate an output which is one unit out of these two input units. So the output unit is generated x, y and this is one unit. Now in this x, y, x is stated in the bold character because we want to highlight the fact that in the avyayibhava samasa, x assumes the position of the head as far as the meaning is concerned and also the word form is concerned. The meaning of x is the head of x, y, which means that any other word out of this samasa, if that word is to be related to this samasa, then it has to be through the meaning of the x. And x also acts as the head as far as the word form is concerned primarily because x is an avyayir or indeclinable in the avyayibhava samasa. And the output x, y also is termed as avyayir. So the term avyayibhava, which is significant and self-explanatory, which says that anavyayim avyayim bhavati. So x is an avyayir, but y is not an avyayir, but the output x, y becomes an avyayir. And therefore this samasa is called avyayibhava. This is how this expression, this equation represents the avyayibhava samasa and its structure formally as well as semantically. And we say that in the ashtadhyayi, avyayibhava samasa is treated at different places. In general, in the ashtadhyayi 2.1 and 2.2, we find the sutras prescribing the compound. In these specifics, the sutras prescribing the avyayibhava compound, avyayibhava samasa vidhayaka sutras, they are found in 2.1 from 2.1.5 up to 2.1.21. 2.1.5 is avyayibhava and 2.1.21 is anyapadharthecha saudnyayam. Incidentally, 2.1.22 is tatpurushaha, which cancels the word avyayibhava, which continues in 2.1.21 from 2.1.5. Then the samasantha pratyayavidhayaka sutras, namely the sutras which prescribe the suffix that appears at the end of the samasa, as far as avyayibhava compound is concerned, are stated in a small section, which begins with 5.4.107 up to 5.4.112. There aren't many svara vidhayaka sutras related to avyayibhava, the sutras prescribing the accent. However, we find a few, for example, 6.1.21, etc. Amongst the samasa vidhayaka sutras which we have been studying so far, we have already seen a number of sutras and we are carrying forward our study of these sutras. We, first of all, study 2.16, which is a very big sutra. However, if we look at this sutra carefully, we come to know that there are only two padas in the sutra. The first padha is avyayam and the second padha is vibhakti samipa samraddhi vriddhi artha-bhava atyaya asamprati shabdha-pradurbhava pashchat yatha-anupurbhya-yauga-padya-sadrishya-sampatti-sakalya-anta-vachaneshu. Avyayam is in prathama 1.1 and therefore it becomes upasarjana by the sutra, prathama niradishtam samasa upasarjana. And the second padha, which is in the seventh case, lays down various semantic conditions. These are the meanings of the avyayas and in these meanings, avyayas get compounded with the related subanta. Amongst these, we have already studied the four semantic conditions and we have already studied how the avyayabhava samasa takes place, namely vibhakti, samipa, samraddhi and vriddhi. The overall meaning of this sutra 2.1.6 is the following. vibhakti-adishu-artheshu vidyamanam avyayam subantam samarthena subantena sah samasyate avyayi bhavascha samasobhavati Repeat, vibhakti-adishu-artheshu vidyamanam avyayam subantam samarthena subantena sah samasyate avyayi bhavascha samasobhavati. What this means is that any indeclinable subanta denoting the sense of vibhakti, etc., is compounded with any other inter-related, semantically inter-related subanta. And the resultant compound is called avyayi bhava. I repeat, any indeclinable subanta avyayam denoting the sense of vibhakti, etc., vibhakti-adishu-artheshu vidyamanam is compounded samasyate with any other semantically related subanta, samarthena subantena sah. And the resultant compound samasaha is called avyayi bhava, avyayi bhavahavavati. As we said that we have already dealt with the first four semantic conditions namely vibhakti, samipa, samraddhi and vryadhi. Now in this lecture we shall focus on the next four semantic conditions and study how the avyayi bhava samasa takes place when the avyaya denotes these meanings. These meanings are artha bhava, namely the absence of an element, artha, atyaya, which is passing or overcoming, asamprati, which means not now, and shabdha pradurbhava, spreading the word. These are the four semantic conditions. Let us study them in detail and study how the avyayi bhava samasa is generated. First let us focus on artha bhava. Artha bhava is arthasya avavaha, the absence of an element or an entity. As the traditional commentators put it, vasthunahan avavaha. Artha bhava is vasthunahan avavaha. In a more sophisticated terminology the traditional commentators say, dharmisvarupasyaiva avavaha, the absence of that form which possesses a dharma, which possesses a property. That kind of vasthu, that kind of entity is absent and this is what is called as artha bhava. To use the terminology used by the nayayikas or the logicians, some commentators say that this artha bhava refers to atyantabhava. Atyantabhava is absence absolute. So according to the commentators, avyayi bhava samasa is not possible in the sense of ghatahapatona, a pot is not a cloth, where mutual absence or anyonyabhava is intended. So in the sentence ghatahapatona, we know that ghatah is not patah and patah is not ghatah. So there is mutual absence. In this case, the artha bhava condition does not apply and avyayi bhava samasa between ghatah and patah does not take place. We have only atyantabhava, the absence absolute, which is what is referred to here as artha bhava. Now let us look at the example to illustrate these semantic conditions as well as the formation of the avyayi bhava samasa. If the meaning is absence of flies, this is the absence of flies, absolutely. And so we have makshikanam abhavaha. Now this abhava, this artha bhava is expressed or represented by an avyayi nir. Since in this sutra 216, avyayam is stated in prathama-vibhakti. So it becomes upasarjana and then it becomes the first member of the samasa or purvapada. Therefore nir expressing the meaning abhava occupies the initial position of the samasa. So we have nir plus su plus makshika plus arm. In this step we apply 2471 supodhatup prathipadika yoho and both the sups are deleted. So we have nir plus zero plus makshika plus zero. When we join these together we get nir makshika. Now this is an avyayi bhava samasa and then immediately the sutra avyayi bhavascha applies which states that an avyayi bhava samasa has the neuter gender. And then 1243 namely rasvo napamsake prathipadika sya applies and since this nir makshika is an avyayi bhava samasa so it is in neuter and it is a prathipadika and it is therefore the final long vowel is shortened. And we get the finally derived compound output as nir makshika. makshikanam abhava is the laukika vigraha, nir plus su plus makshika plus arm is the alaukika vigraha and the finally derived compound output is nir makshika. Now when this prathipadika is used in the sentence we add su pratyaya after nir makshika. So we have nir makshika plus su. Now because nir makshika is an avyayi bhava samasa which ends in short a. So nir makshika re-apply the sutra na avyayi bhava the tomtva panchamyaha 2482 and substitute this su by am. So we have nir makshika plus am then we apply the sandhi rules and we get the form nir makshikam. This is the subanta form of this avyayi bhava samasa. When we use this samasa in the sentence we can have the sentence like nir makshikam vartate. There is absence of flies here. Similarly nir mashakam vartate there is absence of mosquitoes over here. So this samasa indicates that in this place there are no mosquitoes nir mashakam and there are no flies nir makshikam. Note that in this particular sentence the avyayi bhava samasa is acting as the karatrapada of the verbal root vrat. Now let us proceed to the next semantic condition which is atyayya. And atyayya means passing or overcoming. Atyayya is interpreted by the traditional commentators as abhutattvam or atikkramaha which means the passing as well as overcoming and also dhamsah. Dhamsah means absence generated after the destruction. An element exists and then it gets destroyed therefore the absence is generated after the destruction. That is what atyayya stands for. And so using the Nyaya terminology we can say that avyayi bhava samasa is not possible in the sense of gattasyapragabhavah. The absence of the part before it comes into being. Pragabhavah is the absence which exists before something comes into being. In that sense we cannot have the avyayi bhava samasa because atyayya means only dhamsah. The absence generated after the destruction. Let us look at the example. So the semantic condition is or the meaning is passing of snow atitani himani. So hima is destroyed and the season has moved on. In order to express this we have the following alaukika vigraha. So the meaning atit is represented by the avyayi ati. So we have ati plus jas plus hima plus jas. Now this is the alaukika vigraha and then there is samasa saudhnya applying. Therefore we apply the sutra supodhatup pratipadika yoho and we delete the supratyayas. So we have ati plus zero plus hima plus zero. When we join these together we get the finally derived compound output in the form of atihima. Atitani himani is the alaukika vigraha. Atihima is the finally derived compound output. When we want to use atihima in the sentence we will add supratyaya after atihima. And then because atihima ends in a the supratyaya which is generally otherwise deleted because of avyayadapsupaha is not deleted on account of the sutra na avyayi bhavad atom tuba panchamyaha where this sutra prescribes a substitution in place of su and this substitution is am. So we have atihima plus am. When we do the sandhirul we get the final output as atihimam. When we use this in the sentence we can say atihimam vartate. There is passing of snow. The season has changed and so the hima the snow is destroyed. So atihimam vartate. Similarly we can also say atishitam vartate. The winter has passed. There is passing of cold or winter. That means the warmth has started growing. So sheet or winter has ceased to exist. So this is dhamsa of sheet as well as dhamsa of hima and therefore the condition atyaya applies and so we get the avyayi bhava samasa in the form of atihimam as well as atishitam. Let us now look at the third semantic condition today in this lecture which is asamprati which means not now. Na asamprati asamprati. What it means is that samprati na yujjate. Samprati is now, na yujjate is not befitting. Not befitting what? Not befitting the present time. So samprati is the present time and na yujjate is not befitting. The traditional commentators explain this meaning by saying upabhogashya vartamanakalapratishedha upabhogashya vartamanakalapratishedha Negation of the present time experience where artha bhava refers to the absence in all times asamprati refers to the negation of the present time experience. Therefore asamprati is different than artha bhava. So artha bhava refers to the absence in all times in some place etc. That is not what asamprati denotes. Let us look at the example. The meaning to be conveyed is sleep is not befitting the present time. What it actually means is that this is not the right time for sleep. So we have nidra samprati na yujjate as the laukika vigraha. And then we have the laukika vigraha namely ati plus su plus nidra plus su. Asamprati is expressed by the avyaya ati. So we have ati plus su plus nidra plus su. Now the samasa saudhnya takes place and then supodhatuk pratipadika yoho is applied. So we delete both the su's and so we have ati plus zero plus nidra plus zero. Then we join them together and we get ati nidra. Now this is an avyayi bhava samasa. So the sutra avyayi bhavascha states that this samasa has neuter gender. And then rasvanapumsake pratipadikasya is another sutra that applies which substitutes the long vowel at the end of the samasa into a short vowel. So we have ati nidra as the finally derived compound output. Nidra samprati na yujjate is the input semantic condition and ati nidra as a samasa is the output. When we use ati nidra in the sentence we have ati nidra plus su and because ati nidra is an avyayi bhava samasa which ends in short a now vayi bhava atom tovanchamyaha applies and substitutes the pratyaya su by the pratyaya am. So we have ati nidra plus am and then we apply the sandhirul and we get the form ati nidram. Ati nidram vartate this is how we shall use it. What it means is this is not the right time to experience sleep. Ati nidram vartate nidrayaha ayam upabhogakalo nasti ittertha Ati nidrayaha ayam upabhogakalo nasti ittertha Similarly the other example given by the commentators is ati taishrukam vartate. Now taishruk is a word derived from the word tishrukha which is the name of a village. Something that is made in tishrukha is called taishrukha. So this particular samasa says that this is not the right time for the covering sheet made in the village named tishrukha. Ati taishrukam vartate. Now let us look at the next semantic condition which is shabda pradurbhava spread of the word prakashata shabdasya Now the word iti which is an avyayya denotes this shabda prakashya or shabda pradurbhava The word iti makes the associate word stands for its own form and then denotes the spread of that own form that is that word. Iti shabdasya svarupa parena svasambaddha shabdena samasa The word iti is compounded with the related word which denotes its own form. Let us now look at the example when the meaning to be conveyed is spread of the word panini shabdoloke prakashate. This is the laukika vigraha and the laukika vigraha is iti plus su plus panini plus su. Iti is an avyayya and it occupies the initial position of the samasa. Because this is a samasa, the sutra supodhatup pratiparika yoho applies and deletes both the sus. So we have iti plus zero plus panini plus zero and then we join them together and we get the samasa iti panini. So panini shabdoloke prakashate is the input and iti panini as a samasa avyayibhava samasa is the output. When we use this in the sentence we add the pratyayya su to it iti panini plus su. Now here we drop su by the sutra avyayadapsupaha so we have iti panini plus zero. So the finally derived subanta form is iti panini. Similarly we can also generate the forms like itihari. What it means is the word hari has spread in the world. So panini shabdoloke prakashate. Iti panini is the meaning. Iti panini is the samasa and also the subanta which conveys this particular meaning. Similarly if the meaning to be conveyed is the word Shiva is spread in the world. Shiva shabdoloke prakashate. We have the alaukika vigraha iti plus su plus Shiva plus su. Then both the su's are deleted. So we have iti plus zero plus Shiva plus zero. And so the compound output would be iti shiva. Now since this ends in a short a. So iti shiva plus su and su is substituted by am by the sutra. And then we apply the sandhirul so we get iti shivam. When we use it in the sentence we say iti shivam vartate. There is spread of the word Shiva in the world. Similarly iti panini vartate. Abalam iti panini vartate. This is how the commentators explain. That panini's panini word is spread up to the small children. Even they know what panini is, who panini is. This is how in these semantic conditions the avyayi bhava samasa takes place and is generated and is used in the sentence. Next we study how the processing of the avyayi bhava samasa happens with remaining conditions, how it progresses to derive the final output in the form of a nominal root or prathipadika and how the output behaves in the sentence. These are the texts referred to. Thank you.