 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 important samasas in Sanskrit, namely the Avyaibhava Samasa, Bahubrihi Samasa and Dvandava Samasa. Currently, we are focused on the Avyaibhava Samasa, an extremely important type of samasa in Sanskrit. The features of the Avyaibhava Samasa can be explained in the form of an equation shown on this particular slide. Here we have x and y shown to be two different independent entities. They are independent in terms of the word form as well as the meaning as well as the accent. x has got its own meaning, x has got its own word form and also an accent. And so, and so, y also has got these three aspects, word form, the meaning as well as the accent. Now the plus sign between x and y shows that they are interrelated. The speaker of Sanskrit wants to merge them together and generate one output in the form of x, y. So now, x, y is the one unit of output. To show the interrelation of this output with its constituents, we can say that amongst x and y, x acts as the head of x, y. And that's why it is shown in the bold characters. Now, x, y is one unit in terms of the word form as well as the meaning as well as the accent. So, it has got three features namely, aikarthya, aikarthata, aikapadhya, aikapadhatta and aikasvarya or aikasvarata. In this x, y, x acts as the head in the avyayi bhava samasa. Formally as well as semantically, it acts as the head. Now, in the avyayi bhava samasa, with a few exceptions, x is an avyayi. Now, avyayi bhava samasa is termed also as an avyayi. Y is not an avyayi. So, an avyayim, avyayim bhavati, something that is not an avyayi, turns into an avyayi. That is the meaning of the word avyayi bhava. And therefore, x, which is an avyayi, acts as the head as far as the word form is concerned in the output unit x, y. Semantically also, when x, y is linked with another word in the sentence, this interlinkage happens only through x and never through y. These are the features of the avyayi bhava samasa. In the ashtadhyayi, the core text of the Paninian grammatical tradition, the avyayi bhava samasa is treated at different places. So, first we have samasa vidhayaka sutras, which are stated in 2.1 and 2.2 in general. As far as the avyayi bhava samasa is concerned, they are stated in 2.1 to be precise, from 2.1.5, that is avyayi bhavah, up to 2.1.21, namely, anepadarthecha saudnyayam. Incidentally, 2.1.22 is takpurushah, from where the sutras prescribing the takpurusha samasa begin. We have dealt with this, we have studied it in detail in the first course on samasa in this particular series. In the previous lecture, we finished studying the avyayi bhava samasa vidhayaka sutras. Then, we have the samasantha pratyaya vidhayaka sutras, namely, the sutras which prescribe suffix to be added at the end of a samasa, from 5.4.1.0.7, up to 5.4.1.1.2, and it is this section that we are going to study in this particular lecture. Then, we have svara vidhayaka sutras, namely, the sutras which prescribe the accent, namely, 6.2.1.21, etc. Let us study the samasantha pratyaya vidhayaka sutras. Samasantha pratyaya is a suffix added at the end of the samasa. It is part of that samasa. So, the samasantha pratyaya vidhayaka sutras related to the avyayi bhava samasa are stated from 5.4.1.0.7, up to 5.4.1.1.2. Let us study the first sutra, 5.4.1.0.7, which is avyayi bhava sarat prabhratibhaha avyayi bhava sarat prabhratibhaha There are two padhas in the sutra, avyayi bhava and sarat prabhratibhaha avyayi bhava is 7.1, which means, in the avyayi bhava samasa. Sarat prabhratibhaha is 5.3, which means, immediately after the words, sarat, etc. Words continued are, tach, which is 1.1, from 5.491, raja sakhibhya tach. Samasantha, which is 1.3, from 5.468, pratyaya, from 3.11. 1. Having put all these together, the meaning of the sutra is the following. In the avyayi bhava samasa, immediately after the words, sarat, etc., the samasantha suffix touch is added. I repeat, in the avyayi bhava samasa, avyayi bhave, immediately after the words, sarat, etc., sarat prabhratibhaha, the samasantha suffix samasantha pratyaya, touch is added. Let us now look at the examples. When the meaning to be conveyed is, near the autumn, sarat is autumn. So we have saradaha samipam as the laukika vigraha in samskrata. Now, in this case, the samasa is prescribed by the sutra, avyayam vibhakti samipa, samraddhi, vridhyarthabhavatyaya, samprati-saptapradurbhava, pashchad, yathanupurvaya, yagapadhyasadrishya-sampatti, sakhalyantavachaneshu. So here, an avyayya upa, which denotes the sense of proximity, samipa, something which is close, near, it gets compounded. Because the word avyayya is mentioned in prathama in the sutra, avyayam vibhakti, etc., it becomes upasarjanam. And by the sutra, upasarjanam purvam, it occupies the initial position in the samasa. So we have the alaukika vigraha of saradah samipam as upa plus su, plus sarat, plus nas. This is the alaukika vigraha. Now, this gets the samasa saudhnya by the sutra, avyayam vibhakti, etc., and then it gets the prathapadika saudhnya. And now, because it is samasa, we add the suffix touch here, on account of this present sutra, avyayi bhavey sharad prapratibhyaha. So now we have upa plus su, plus sarad, plus nas, plus touch. In the samasanta suffix touch, t-consonant and ch-consonant, they are markers. And so they both are deleted by the sutra tasya-lopaha, 1, 3, and 8. Now we have upa plus 0, plus sarat plus 0. That is because of the application of the sutra, supodhatup prathipadika yoho, and a, which is touch. So upa plus 0, plus sarat plus 0, plus a. When we join them together, we get the form upa sharadah, which is the finally derived compound output of saradah samipam. Now this avyayi bhava samasa ends in a. Remember, sarad ends in the, but this samasa ends in a. Now when we add the suffix su after upa sharadah, upa sharadah being the avyayi bhava samasa is termed as avyaya. And therefore normally, by the application of the sutra, avyaya-dap-sopah, su is deleted. But because of the exception sutra, now avyayi bhava, the tom-tupan-chamyaha, which says that su is substituted by am, when the avyayi bhava samasa ends in short a. So we have upa sharadah, plus am. And then we apply the sandhi rules, and we get the form upa sharadah. Upa sharadam senapati hi prayati. That is the sentence that uses the samasa upa sharadah. The commander of the army goes close to the atom. Upa sharadam senapati hi prayati. This compound is prescribed by 216. Upa sharadam senapati hi prayati. The commander of the army goes, means he goes on war close to the atom. Similarly, when the meaning to be conveyed is towards the atom. The laukika vigraha is sharadah avimukhyam. Once again, the samasa over here is formed by the big sutra, avyayam vibhakti samipa etc. So when the meaning to be conveyed is towards the atom, we have sharadah avimukhyam as the laukika vigraha. The samasa is stated by the sutra, laksanena aviprati avimukhyay. Which states the word avi and prati in prathama, and therefore they become upasarjana, and therefore they occupy the initial position of the samasa. So we have prati plus su, plus sharad plus ngasu. Now this is the laukika vigraha. This gets the samasa saudhnya, and then it gets the prathimati ka saudhnya. The very moment it gets the samasa saudhnya, we add the samasantha suffix touch there. So we have prati plus su, plus sharad plus ngasu, plus touch. Now, we have got the prathimati ka saudhnya. So we apply the sutra, supodhatup prathimati ka yoho, and delete both the supas. So we have prati plus zero, plus sharad plus zero, plus a. When we join them together, we get the finally derived avyai bhava compound output prati sharadha. Now we add the samasa. Now we add the suffix su after prati sharadha. Because prati sharadha is an avyai bhava samasa. It is termed as avyaiya by the sutra avyai bhavascha. And then, by the normal sutra avyaiya daap supaha, su would get deleted. But because of the exception sutra, which says that if an avyai bhava samasa ends in short a, su is not deleted. Rather it is substituted by am. We have now prati sharadha plus am. When we join them together, because of the Sandhi rules, we get the form prati sharadham. Prati sharadham, nadyahas, thirabhavanti. Reverse becomes steady, facing the autumn. The compound is prescribed by A214, Lakshanena, abhiprati, abhimukhe. The previous two examples were with reference to the word sharath. So what is sharath prabhruti? Sharath etc. There is a list of words which we shall see later on. The next word in this list is vipash, which is the name of a river. So now, when we say vipashah samipam, near the river vipash, vipashah samipam, this is the laukika vigraha, and we follow the same procedure shown earlier. And so we get upah plus su plus vipash plus nas. And then we add the samasanta suffix touch. So now the samasa ends in a. So we have upah vipashah, as the finally derived avyai bhava compound output. And then we add the suffix su to it. And then we do not delete it. We substitute it by am on account of the sutra. Now vyai bhava atom chvapan chamyaha. And so we get the form upah vipasham to be used in the sentence. So upah vipasham parvatah vartate. There is a mountain near the river vipash. Remember, vipash is the name of a river, ending in sure. And the samasa, ending in vipash, in this way, is ending in a because of the samasanta pratyaya. Similarly, when the meaning to be conveyed is towards the river vipash, vipashaha abhemukhyam. This is the loki kavigraha. And then on account of the sutra, laksanena abhiprati abhemukhyay. The avyai bhava samasa takes place and we get the finally derived compound output, prati vipashah, which then is used in the sentence as prati vipasham. Hastinaha prati vipasham gachchanti. The elephants go towards the river vipash, in order to drink water or something else also. Hastinaha prati vipasham gachchanti. So, vipash becomes the laksana of spotting the elephants. And here the avyai prati is also used to indicate the abhemukhyam. So, the elephants are moving towards this river. So, they are facing the river. So, there is abhemukhyam there. And therefore, the sutra applies and we get the samasa prati vipasham. So, now let us see what is sharath pravrati. The first word is sharad ending in the and the list of words includes sharad, vipash, anas, manas, anas and manas ending in sir, upanah, upanah ending in her, dev ending in vah, himavath ending in the, anaduha ending in her, desh, drush ending in sir, chatur ending in her, yad and tad. These are the words in this particular list which undergo this operation and get the samasanta suffix touch added to them. There are some ganasutras stated in this particular list. Let us study them one by one. The first one is charaya jarascha. What this means is that in the avyai bhava samasa immediately after the word jara the samasanta suffix touch is added and the word jara is substituted by jaras. I repeat, in the avyai bhava samasa immediately after the word jara the samasanta suffix touch is added and the word jara is substituted by jaras. So, now when we have the example in this form the meaning to be conveyed is near the old age and we get the samasa prescribed by the sutra avyayam vibhakti samipa etc. So, upa is the avyaya in the sense of samipa it gets compounded with the semantically related subanta jara and so we have the laukika vigraha jara yaha samipe the alaukika vigraha is upa plus su now we get the samasa saudhnya by the sutra avyayam vibhakti etc and then we immediately add the samasanta suffix touch because of 5 4 1 0 7 so we have upa plus su plus jara plus nga su plus touch now we get the prathipadika saudhnya then we apply the sutra supodhatup prathipadika yoh and delete both the sups so now we have upa plus zero plus jara plus zero plus uh and then when we join them together we get the form upajara but before that we apply this ganasutra and substitute the word jara by jaras so we get upa plus jaras plus uh and finally the compound output is upajaras uh ending in short uh when we use it in the sentence we add the suffix su after it because upajara sir is an avyayi bhava samasa it is termed as avyayya and by the application of the sutra avyayya the apsupaha su gets deleted but because of the exception sutra now avyayi bhava atom tovanchamyaha su is not deleted rather it is substituted by am and so we have upajarasam upajarasam harim smarati he remembers hari near the old age when he becomes old he remembers hari upajarasam harim smarati let us now study the second ganasutra this is prathipar sam sam anubhaya akshnaha prathipar sam anubhaya akshnaha what it means is the following in the avyayi bhava samasa immediately after the word akshi which is preceded by prathipar sam and ano the samasanta suffix touch is added I repeat in the avyayi bhava samasa immediately after the word akshi akshi means an eye which is preceded by the avyayi's namely prathipar sam and ano the samasanta suffix touch is added so when we have towards the eyes that is the sense that is the meaning to be conveyed akshnaha abhimukham that is the laukika vigraha which can also be expressed by akshini prati and now we have the a laukika vigraha prati plus su prati denoting abhimukha lakshanena abhiprati abhimukhe 2114 and so we have prati plus su plus akshi plus os now we get the samasa saudhnya by the sutra lakshanena abhiprati abhimukhe and then we get the prathipadika saudhnya and then we add the samasanta suffix touch so we have prati plus su plus akshi plus os plus touch then we apply supodhatup prathipadika yoho and delete both the soaps so we have prati plus zero plus akshi plus zero plus o and then we apply the sutra yasya teacher 64148 and delete the final e in akshi and so we get prati plus zero plus akshi plus zero plus o and when we join these elements together we get the form prati akshi and then we apply the sandhirul and we get the form pratyaksha towards the eyes pratyaksha this is the avyabhava samasa ending in short o now when we add the suffix su after it to use it in the sentence by the sutra avyayadap supaha su would be deleted because pratyaksha is an avyaybhava samasa therefore it is an avyayya but because of the exception sutra now avyaybhava datom pa panchamyaha which says that su after an avyaybhava samasa is not deleted if that avyaybhava samasa ends in short o rather it is substituted by aam so we have pratyaksha plus aam and when we apply the sandhirul we get the form pratyaksham granddhaha pratyaksham vartate the book is facing the eyes towards the eyes granddhaha pratyaksham vartate so pratyaksha is an avyayya in this particular way similarly akshnoho param beyond eyes and akshnoho param is the laukikavigraha the alaukikavigraha is para plus su plus akshi plus os now it gets this becomes now this is an alaukikavigraha we get the pratyapadika saudhnya over here this is the alaukikavigraha and so we get the samasa saudhnya and then we add the samasa antasafik touch over here we also get the pratyapadika saudhnya so now we have para plus su plus akshi plus os plus touch and then we apply supodhatup pratyapadika yoho and we delete both the sups so we have para plus zero plus akshi plus zero plus a and then we apply a seeticha which deletes the final e in akshi and so we have para plus zero plus o and so finally we have para plus zero plus akshi plus zero plus o and now this o becomes o in para therefore we have para plus zero plus akshi plus zero plus o and then we have para akshi when we join them together we get the form para akshi this is an ave bhava samasa we also put ending in short o because ave bhava samasa is an aveya the su pratyaya added after para akshi and aveya would normally be deleted by the sutra aveya yad aapsapaha but because para akshi ends in short o su is not deleted rather it is substituted by am by the sutra now ave bhava atom to panchamyaha and so we get the form para aksham similarly when the meaning to be conveyed is befitting the eyes akshno ho yogyam that is the laukika vigraha we get the alakika vigraha namely sum plus su plus akshi plus os now we get the samasa saudhna then we add the samasanta suffix touch over here so we have sum plus su akshi plus os plus touch pratyavadika saudhna takes place and then we apply the sutra so we have sum plus zero plus akshi plus zero plus o and then we have the sutra yasya ticha applying deleting the final e in akshi and so we have sum plus zero plus aksh plus zero plus o when we join them together we get the form samaksha befitting the eyes so samaksha plus su now when su is added after samaksha it would generally be deleted because samaksha is an avyayah and the sutra avyayada akshupaha would apply but because samaksha ends in short er we have the exception sutra now veibhavad atom pa panchamyaha applying which says that the samaksha ends in short er so is not deleted but is rather substituted by am and so we have sum aksha plus am so we get the word form samaksham by applying the sandhi rules similarly we have behind the eyes this is the meaning to be conveyed akshno ho paschaat is the laukika vigraha so we have anu plus su plus akshi plus os as the er laukika vigraha the samaksha over here is stated by the sutra avyayam veibhakti etc now we have the samaksha saudhnya therefore we add the samaksanta suffix touch here anu plus su plus akshi plus os plus touch we also have the prathipadika saudhnya therefore now we apply supodhatup prathipadika yoho so we have anu plus zero plus akshi plus zero plus er then we apply yasya teacher because of which e in akshi gets deleted so we have anu plus zero plus aksha plus zero plus er and when we join them together we have anu aksha and then by the sandhi rule we get anu aksha this ends in short er so anu aksha is an avyayam samaksha output which is an avyayam avyayam now we add the suffix su after it to be used in the sentence now the application of the sutra avyayadap supaha would delete the suffix su but because of the exception sutra now vayibhavad atom tvapan chamyaha this su is not deleted rather it is substituted by am and so we have anu aksha plus am and by the application of the sandhi rules we get the form anu aksham behind the eyes anu aksham now we have an observation over here the words pratyaksha paroksha samaksha and anu aksha are derived as examples of the avyayivavasamasa on account of this ganasutra stated in this sutra namely avyayivave pravratibhyaha in some senses even the samasa is not stated but that is to be accepted only on account of the statement in this particular gana however we do find that these words pratyaksha paroksha samaksha and anu aksha they behave differently in the literature they become qualifiers of nouns like kriya etc pratyaksha kriya paroksha kriya etc so here we note that even though the word pratyaksha or paroksha grammatically derived in this particular manner mean something it also has an extended meaning where there is no sometimes no relation with the constituent meanings these are the texts referred to we continue samasanta pratyayas stated in the section 505407 up to 54112 from these sources ashtadhyayi samarthandika from the vayakarna mahabhashya vakyapadiyya kashikavrthi and samasaprakarna from the vayakarna siddhanta kavmudi thank you very much