 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian Grammar 2. As is our practice, let us begin the lecture by the recitation of the Mangala Charana. Vishvesham Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjariharthi Leelaya Vishvesham Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjariharthi Leelaya We have started the study of a Vyai Bhava Samasa after having studied the theoretical background of the compound making in Sanskrit. We have already studied in detail the Takpurusha Samasa in the first course on Samasa in Paninian Grammar. In this second course, we are focused on the remaining three types of samasas namely the a Vyai Bhava Samasa as well as Bahuvrihi Samasa as well as Dhvandva Samasa. And we have started going deeper in our understanding of a Vyai Bhava Samasa. In this particular lecture, we introduce the very first sutra which lays down certain semantic conditions for the a Vyai Bhava Samasa to take place. We also noticed in the previous lecture how the a Vyaiya which is a part of the a Vyai Bhava Samasa determines the form of the entire output of a Vyai Bhava Samasa. So, in Pratidina, Prati is an a Vyaiya and the output Samasa Pratidina is also an a Vyaiya. Therefore, the name of the Samasa a Vyai Bhava also states this particular fact. The feature of the a Vyai Bhava Samasa is stated briefly in the form of this equation where we have X and Y two independent separate paddars having independent and separate paddar thurs as well as swarras but they are semantically interrelated. So, the speaker decides to merge them together and generate one output which is in the form of X, Y. Now, in X, Y which is one unit as far as the form is concerned as far as the meaning is concerned and the accent is concerned. Now, in this unit X acts as the head and that's why it is shown in bold characters. So, formally X acts as the head, semantically the meaning of X acts as the head of the Samasa called a Vyai Bhava. This is an extremely important feature to remember. In the ashta dhyayi, the a Vyai Bhava Samasa is treated in different sections. For example, the Samasa Vidhayaka Sutra, the sutras which prescribe the a Vyai Bhava Samasa are stated from two one five onwards up to two one twenty two excluding. So, from two one five up to two one twenty one a Vyai Bhava Samasa is stated, is prescribed. Two one five is a Vyai Bhava and two one twenty one is anyapadarthe cha saudnya yam. This is a section of rules which deals with the prescribing of the a Vyai Bhava Samasa. There is another small section in five point four namely five point four point one zero seven up to five point four point one one two. These sutras prescribe the suffix to be added at the end of the a Vyai Bhava Samasa. So, these sutras are called Samasanta Pratyaya Vidhayaka Sutra. And then in six two we have a few sutras scattered here and there which also deal with the accent of the a Vyai Bhava Samasa. They are called Swara Vidhayaka Sutras prescribing the accent of the a Vyai Bhava Samasa like six two one two one. Now, let us look at this first sutra two point one point six which prescribes an a Vyai Bhava Samasa. There are only two padas in this particular sutra. The first padha is a Vyaiyam and the second padha is a huge Samasa itself which is a Dwandva Samasa which contains several components. They are Vibhakti, Samipa, Samraddhi, Vriddhi, Artha Bhava, Atyaya, Asamprati, Shabdha Pradur Bhava, Paschaat, Yatha, Anupur Vya, Yuga Padya, Sadrishya, Sampatthi, Sakallya and Anta. These are all the constituents which make a big Dwandva Samasa at the end of which appears the word Vachana. And therefore using the maxim Dwandvante Surya Manam Padam Pratekam Abhisambadhyate which means that the word that is found at the end of the Dwandva compound is to be associated with each of the members of the Dwandva compound. So Vachana is associated with all the previous components of this Dwandva Samasa. Vachana here means expression, expression of these elements. What are these elements? These are nothing but the semantic conditions. These are the semantic conditions laid down by Panini in this manner which are the backbone, which are the background of the Avyai Bhava Samasa. I'll read the semantic conditions once again one by one. Sampatthi, Sakallya and Anta. In all there are sixteen words which are part of this Dwandva Samasa. So there are fifteen semantic conditions stated in this particular sutra. So there are sixteen semantic conditions visible in this sutra. The word Yatha has got four meanings amongst which three are the semantic conditions for the Samasa. So we have in all eighteen semantic conditions stated in this particular sutra. So there are two padhas, avyayam. This padha is in prathama-pibhakti and the result is that it becomes an upasar-janam. Because of the sutra prathama-nirdhistam samasa upasar-janam and then by the sutra upasar-janam purvam there is purva-nipata of avyaya. So in the Avyai Bhava Samasa avyaya occupies the initial position of the samasa. The second padha which consists of semantic conditions is in the seventh case which means in the sense of these are all the semantic conditions in which avyaya gets compounded and we have read these conditions. Let us reread them. Vibhakti, samipa, samraddhi, vriddhi, artha-bhava, atyaya, asamprati, shabdha-pradhurbhava, pashchat, yatha, anupurvya, yogapadya, sadrishya, sampatthi, sakallya, and antra. And we said that the word yatha has got four meanings and they are also part of these semantic conditions. These are the words that are continued from the previous sutras. Sup is continued and sup is one slash one. It is continued from two one two. Supa which is three slash one is continued from two one four. Sah is also continued from two one four. Sup which is one slash one which continues from two one two matches with the one one of avyayam in the sutra. Avyayi bhavaha is also one slash one which continues from two one five. Samasaha one slash one also continues from two one three prakkadarath samasaha. And of course the semantic condition which is very basic and foundational continues from two one one namely samarthaha padavidhi. So after having put all these together we get the following meaning of the sutra which is briefly summed up in Sanskrit and which is translated in English on this particular slide. Vibhaktyadishu artheshu vidyamanam avyayam subantam samarthena subantena sah samasya te avyayi bhavashcha samasobhavati I repeat Vibhaktyadishu artheshu vidyamanam avyayam subantam samarthena subantena sah samasya te avyayi bhavashcha samasobhavati You can see the correspondence of the words stated in this meaning and the words which are continued as well as the ones which are present in the sutra. So the meaning of this sutra is any indeclinable subanta any avyaya subanta denoting the sense of Vibhakty etc is compounded with any other semantically related subanta and the resultant compound is called avyayi bhava. I repeat any indeclinable subanta avyayam subantam denoting the sense of Vibhakty etc Vibhaktyadishu artheshu vidyamanam is compounded samasya te with any other semantically related subanta samarthena subantena sah and the resultant compound samasah is called avyayi bhavah. This is how the meaning of this sutra is made. So what are these semantic conditions? Let us jot them down one by one. First one is Vibhakty which means case ending literally. What it means in this sutra is the meaning of the case ending which is added after a nominal root namely pratipadika after a verbal root as well that is dhatu to make it a padha. And we have seen examples of both these types of Vibhaktis when we studied the background theory of compound formation. So Vibhakti is the first semantic condition. Then comes samipa which means near or close. Then comes samruthi which means prosperity or welfare. Then vrithi which means failure or loss or want of prosperity. Then there is artha bhava which means the absence of any element. Then there is atyayya which means passing or overcoming. Then asamprati which means not now. Shabdha pradurbhava which means spreading the word. Then there is pashchata which means after yatha which means the meanings of the word yatha and there are four meanings of the word yatha. First one is yogyatha which means fitness or propriety. Vibhsa which means repetition. Padartha nati vritti which means not crossing the capability of an element. And finally sadrishya which means similarity. Then we have anupurvya which means a sequence. Yogapadhyya which means simultaneity. Then we have sadrishya which is similarity. Then we have sampatthi which means befitting self-esteem, anurupaha atmabhavaha as we shall study later on. Sakalya which means entirety and finally antha which means end. We also note that vachana is related to every member of this big compound as it occurs at the end of this big dvandva compound. On account of the maxim dvandvante shryamanam padam pratyakam abhisambadhyate. The padha which is heard at the end of the dvandva samasa is associated with each member of that respective dvandva samasa. What this assumes is that the indeclanables, the avyayas denote these various meanings in particular semantic contexts. This is very important. So let us briefly study which words are avyayas stated in the ashtadhyayi in this context. In the ashtadhyayi from sutra 1137 up to 41 there is a bunch of five sutras which define what is an avyayas in Sanskrit. The first one is svaraadi nipatam avyayam 1137. The second one is tadhitashcha sarva-vibhakti 1138. Then we have krinmejantaha 1139 followed by kthvatosunkasunaha 1140 and followed by avyayi bhavascha 1141. These are the five sutras which state which words are avyayas in Sanskrit. Let us look at each sutra in some detail. The first one is svaraadi nipatam avyayam. In this sutra svaraadi nipatam is one padha and avyayam is the other padha. Avyayam is the technical term which is defined as svaraadi nipatam. Svaradi nipatam has got two constituents svaraadi and nipatam. Let us look at what is svaraadi. Svaradi is obviously a compound which means svaraadihyasya. A list of words at the beginning of which comes the word svara. Here is that list. This is not an exhaustive list. It is available in the Ganapata on this particular sutra. But the important ones are stated here. Svar, antar, pratar, sanutar, ucchais, nichais, shanais, ihas, swas, diva, sayam, ciram, alam, vina, nana and swasti. This is a list of words at the beginning of which appears the word svara. Therefore, this list is called svaraadi and this gana is called akrati gana, an open-ended bag of words. This is svaraadi. What is nipata? Nipatas are stated by the sutra 1456 which is prag-rishvarad-nipataha. And these are the words that are listed down as nipatas. Abhi, prati, pari and upa. These are the nipatas. There are many more nipatas stated in the section 1456 up to 1497. These are some selective nipatas stated here. So, svaraadi-nipatama-pyayam defines apyaya by enumeration. Then we have tadhitashcha-asarva-pibhakti 1138 which means a list of words ending in certain tadhitasafixes is called avyaya. For example, tatah, yatah, tatra, yatra, tada, yada, sarvada, sadha. These are the words ending in the tadhitasafixes tas, tra and da respectively. So, these are called avyayas. Similarly, the suffixes like shas, am, am, kratvasach, tas, vat and na, these are also the tadhitas which appear at the end of any word and then that word is termed as avyaya. Then the next sutra is krnmejantah 1139 which means a krt-safix which ends in m and a h is called avyaya. So, those suffixes are like am or tum, se, assi and a. Deriving the forms like svadunkaram where there is an am-safix, krtum which has got tum-safix, vakshe which has got se-safix, jiva-se which has got assi-safix and drse which has got the suffix a. All these words, all these suffixes they are added after the verbal roots and they are krt-safixes therefore. So, these words which end with these krt-safixes ending in m and a h they are termed as avyaya. Similarly, ktva-tosun-kasunah 1140 which means words ending in the suffixes ktva-tosun and kasun are also termed as avyayas. The words are like chitva-jitva-pathitva which are the examples of the words ending in the suffix tva and there are many more words of this kind. Similarly, uday-to-ho, apak-ar-to-ho, these are the examples having the suffix to-s or to-sun. And finally, visrup-ah, atrud-ah, they have got the suffix kasun and so all these words they are termed as avyayas. ktva-tosun-kasunah. And finally, avyayi-bhavascha. The compound avyayi-bhava is also called an avyaya which is to be derived by the sutra 216 with the semantic conditions mentioned therein. These are the avyayas stated in the ashtadhyayi of Panini. What we study next is how the processing of the avyayi-bhava samasa begins with these semantic conditions and how it progresses and how to derive the final output in the form of a nominal root or a pratipadika. This we shall study next. These are the texts referred to. Thank you very much.