 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. Vishvesham sacchidanandam vandeham yo khyalan jagat, charikarthi baribharti sanjari harthi li laya. In this course, we are focused on the three types of samasas namely avyayibhava, bahuvrihi and dvandva. We have so far studied the theoretical background required for the process of compounding. We also studied parts of the process of derivation of the samasas step by step where each step is generated as an output by this application of the sutras of panini. Then we started studying the avyayibhava samasa and we are studying 2.1.6 in detail. Avyayibhava samasa is an important type of samasa in Sanskrit. It can be represented with the help of this particular equation where we have x and y as two different independent units in the form of word form as well as meaning. These two separate independent units are semantically interrelated. So the speaker decides to merge these units into one unit. So x and y, so x plus y and then the output generated is xy. This is one unit. In xy, x is shown with the bold characters. It has got a purpose. X in bold characters indicates that in this particular unit, x acts as the head of the unit in terms of the word form as well as the meaning. So x is going to be an avyayibhava samasa and in the avyayibhava samasa, x that is an avyayibhava acts as the head formally as well as semantically. Then it's not a surprise then that the avyayibhava samasa behaves like its head, namely the avyayibhava occupying the first position. Of course we know that an avyayibhava samasa is also an avyayibhava. So the word avyayibhava expresses this delicate situation quite explicitly. An avyayim avyayim bhavati. So in xy, only x is an avyayir, y is not an avyayir, but the output xy becomes an avyayir. So an avyayir, something that is not an avyayir, avyayim bhavati becomes an avyayir, that is avyayibhava. We say that in the ashtadhyayi, the avyayibhava samasa vidhayaka sutras are stated from 215 up to 2121. Avyayibhava is 215 and anyapadharthecha saudnyayam is 2121 and 2122 incidentally is takpurushaha. The samasanta prateja vidhayaka sutras related to the avyayibhava samasa are stated in a small bunch of sutras namely 5.4.107 up to 5.4.112. These are the suffixes which are added at the end of the compound. And then we have svara vidhayaka sutras prescribing the accent of the avyayibhava compound namely 62121 etc. Then we started studying 2.1.6 and the sutra is avyayim vibhakti samipa samraddhi vriddhi artha bhava atyayya asamprati shabtapradrbhava pashchat yatha anupurvya yogapatya sadrishya sampatti sakallya antha vachaneshu. This particular sutra as we have already said consists of 2 padhas. First one is avyayim which is 1 slash 1 and therefore it becomes upasarjanam by the sutra prathama nirdishtam samasa upasarjanam and then it occupies the initial position of the samasa by upasarjanam purvam. And then the second padha in this particular sutra ends in 7th case 7 slash 3 which indicates the semantic conditions. And we listed down all the semantic conditions one by one and the meaning of this sutra also namely vyibhaktiyadishu arthaishu viddamanam avyayam subantam samarthena subantena sahasamasyate avyayibha Suite samasobhavati vibhaktiyadishu arthaishu viddamanam avyayam subantam samarthena subantena sahasamasyate avyayibha café samasobhavati is that any indeclinable subanta denoting the sense of vibhakti, etc. is compounded with any other semantically related subanta and the resultant compound is called a vyayi bhava, I repeat. These are the four semantic conditions that we are studying currently. We have already studied vibhakti in the previous lecture. Now, in this particular lecture, we shall study samipa, samraddhi and vriddhi as the semantic conditions, where samipa means near or close, samraddhi means prosperity and welfare, and vriddhi means failure or loss or want of prosperity. Let us study them one by one. First, let us study the semantic condition samipa. Samipa means near or close. This condition requires interrelation between two padhas unlike the previous condition vibhakti which required only one padha. Thus, the basic concept of samartha is fulfilled. The proximity is denoted by the indeclinables upa, etc. along with the sixth triplet that is shashthi added after the nominal root pratipadhika whose meaning is near. Now, let us take an example. When we say near the jar, the laukika vigraha is kumbhasya samipam, kumbhasya is shashthi. Now upa represents samipa because in this particular sutra 216, avyayam is mentioned in prathama, the indeclinable or avyayam occupies the initial position of the compound. So, we have upa plus su plus kumbha plus nas. This we have already seen is called the laukika vigraha of the samas transforming the laukika vigraha in the technical terms. We also said that it is this stage where the process of compounding is considered to have actually begun. At this particular stage upasarjanam poorvam has already applied. So, upa plus su has taken the initial position. Then 2471 applies and so it we have upa plus zero plus kumbha plus zero. And then when we join both words together, we get the form upa kumbha as the finally derived compound output which means the same thing as kumbhasya samipam near the jar, upa kumbha. After which we input the word upa kumbha for a sentence and so we have upa kumbha plus su which is a supratyaya 11. And then because upa kumbha is an avyayi bhava samasa which ends in short a after bhava. So the sutra now avyayi bhava atom tuva panchamyaha applies and substitutes su by am. So we have upa kumbha plus am as the next derived step. And finally after the application of the sandhi rules we get the form upa kumbha. This is the prathama ekavachana. When we derive the tritya and saptami ekavachana we would get upa kumbha as well as upa kumbha. Upa kumbha as well as upa kumbha by the application of the sutra tritya, saptami and bhava. We shall use the samasa upa kumbha in the sentence in the following manner. Bhojanam upa kumbham vartate. Food is near the jar. Bhojanam upa kumbham vartate. Similarly we can say bhaktaha upa krishnaam sandhi. The devotees are close to krishna. This is how in the semantic condition samipa the avyayi bhava samasa takes place. Let us proceed to the next semantic condition which is samraddhi. Samraddhi is raddhe hai adhikyam. That is excessive prosperity or excessive welfare. Now this meaning is the qualified element. When whose prosperity element becomes the qualified. Then gatithat purusha takes place. This is an important fact about this particular semantic condition. So we have madranaam samraddhir vartate as a statement. Madranaam adhikyena raddhir vartate. This is what samraddhi means. Madranaam adhikyena raddhir vartate. There is excessive prosperity of madras. So now we have su as an indeclinable which denotes samraddhi. It occupies the initial position of the samasa because in the sutra 216 the word avyaya is mentioned in the prathama-vibhakti. Su is an avyaya therefore it will occupy the initial position in the samasa. First it will become upasarjana-saudhnyaka by the sutra prathama-dhirdishtham samasa upasarjanam. And then it will occupy the initial position by the sutra upasarjanam uvurvam. So now we have su plus su. The first su is an avyaya. The second su is the vibhakti prathaya. Plus madra plus arm. Then 2471 applies and we delete both the su prathaya namely su and arm. And so we get su plus zero plus madra plus zero. When we join them together we get sumadr as the finally derived compound output. Now the compound output sumadr ends in short r. Now when we use sumadr in the sentence we add the su prathaya after it. Here we add su which is the prathama ek vachana prathaya. Now this su will be substituted by am on account of the sutra. And so we have sumadr plus arm and then we apply the sandhirul. And then we get the finally derived sentence output namely sumadram. So the sentence would be sumadram bhartate. There is excessive prosperity of madras. Similarly sumadham bhartate. There is excessive prosperity of magadhas. Note that in this case sumadra and sumadr is actually acting as a noun. In these output compounds the meaning of the indeclinable is the head. Namely samradhi which is the meaning of su. It is the qualified. And the meaning of madras and magadhas is the qualification. When madras and magadhas are intended to be the heads. Then gatitat purusha takes place and will get the forms sumadraha as well as sumadraha. But that we have already dealt with in the first course on samasana. So in case of avyai bhava we will get the forms sumadram and sumadham. And this will also act as the karta of the sentence. Now let us look at the next semantic condition which is called vryadhi. Vryadhi is v plus radhi. Radhi is prosperity. V means viruddha, vigata, etc. So vryadhi means failure or loss or want of prosperity. The tradition interprets this word vryadhi as ruddhe hai abhavaha, absence of prosperity. Since the word abhava is also mentioned here. There is a doubt that arises in the mind of somebody which is recorded in the tradition. How is this different than the artha bhava as a semantic condition stated in the same sutra? And the explanation is the following. Artha bhava means absence of an entity. Here absence of the entity is not intended, the entity exists. But absence of the prosperity of that entity is what is intended. This is the difference between ruddhe hai abhavaha and the artha bhava. So when the meaning is loss or want of prosperity of yavanas, yavananam vryadhi, that is the laukika vigraha. So what it means is yavananam ruddhi vigamaha. Yavanas were prosperous at some point in time. But now that time has passed and now there is loss or want of prosperity of yavanas. So now this meaning vryadhi will be represented by the nipata or the avyayur dur. So we have dur plus su plus yavanan plus am as the laukika vigraha avakya. Then we apply supodhatup pratibdika yoho because of which su and am are deleted. So we have dur plus zero plus yavanan plus zero. And then finally we get the compound output dur yavanan. This compound, avyayibhava compound ends in short r and therefore when we proceed to use this samasa in the sentence, we add the suffix su after it. So we have dur yavana plus su and this su is substituted by am on account of the sutra navyayibhavad atom tvapanchamyaha, 2483. Since this dur yavana is an avyayibhava samasa which ends in short r, so su is substituted by am and then we have the sandhi taking place and so we get the form dur yavanan as the padha. When we use it in the sentence, we will say dur yavanan vartate. There is absence of prosperity of the yavana. Now in this case as well dur yavana acts as the karta of the sentence. Similarly dushakam vartate. There is absence of prosperity of the shakas. There is absence of prosperity of gavadika and the sentence is dur gavadikam vartate. Here the absence of yavana or the shakas or the gavadika is not intended. naccha iha yavananam abhavaha kintu tadiyayaha raddherabhavaha yavaniyavriddhi abhavasyaiva pratitehe because we have the experience of the absence of prosperity of the yavana and not that of yavanas themselves. Therefore this condition is different than artha bhava. Note that the output compound in this as well as the previous semantic condition behaves like a noun. dur yavanan vartate, sumadram vartate, sumagadham vartate and so on and acts as the agent of the action. This is another function played by an indeclinable artha avyaya in the form of avyayi bhava samasa. So in this lecture we studied three semantic conditions samip samraddhi and vriddhi and how these conditions are the basis for forming an avyayi bhava samasa. All the examples taken here they end in short a therefore the sutra now avyayi bhava atantva vanchanmyaha applies and substitutes am in place of the respective pratyayas except of course the panjami pratyayas. Next we shall study how the processing of the avyayi bhava samasa happens with remaining semantic conditions and how that processing progresses to derive the final output in the form of a nominal root or prasipatika and how that output behaves in the sentence. This we shall study next. These are the texts referred to. Thank you very much.