 Welcome, I welcome you all to this lecture in the course, Samasa in Maninian Grammar 2. As is our practice, we begin our lecture with the recitation of the Mangala Charana. Vishvesham Satchitanandam, Vandeham Yo Khilan Jagat, Charikarthi Bari Bharati, Sanjari Bharati Lilaya. In this course, we are focused on the Avyaibhava Samasa, the Bahuvrihi Samasa and the Dvandhava Samasa. Currently, we are studying the Avyaibhava Samasa. This is an extremely important type of Samasa in Sanskrit. Its features can be explained in the form of a simple equation mentioned on this particular slide. So, if you have X and Y, both independent, separate entities in terms of the word form as well as the meaning, as well as the accent, they are interrelated. The speaker of Sanskrit decides to merge them together and generate an output in the form of X, Y denoting one word form as well as one meaning as well as one accent or swirl. So, the features of this X, Y are Aikarthya, Aikarthya, Aikapadhyya as well as Aikasvaryya. This is one unit. Now, amongst the X and Y, namely the Constitutenes, it is X which acts as the head in X, Y. This is the association of the Constitutenes in the generated output, X, Y and therefore X is marked in bold characters, formally as well as semantically, X, X as the head. Now, in this X, Y, X is the first member of the Samasa which is invariably with a few exceptions and Avyaibhava. Now, since this X is an avya-yaar, we can see that X, Y which is an avyaibhava samasa is also termed as avya-yaar by the sutra avyaibhavascha. So, this is how X governs the form of X, Y. Also, semantically, the meaning of X acts as the head of X, Y. Therefore, when X, Y is related to any other word in the sentence, it is only through this X that it is related and not through Y. These are the features of the avyaibhava samasa. In the Ashtadhyayi, the avyaibhava samasa is stated in different places. For example, the samasa-vidhayaka-sutras are stated in 2.1. To be precise, from 2.1.5 that is avyaibhavaha up to anyapadharathecha saudnyayam that is 2.1.21. This is a small section of the sutras prescribing the avyaibhava samasa. Incidentally, 2.1.22 is tatpurushah stating or prescribing the tatpurushah samasa and we have studied all the sutras in this particular section in the first course on samasa in this particular series. Now, in 5.4 we find the samasanta-pratyaya-vidhayaka-sutras. For the avyaibhava samasa, it is 5.4.107 which is the beginning of the sutras prescribing the samasanta-pratyaya in avyaibhava samasa up to 5.4.1.12. Another very small section dealing with this particular type of sutras. And then we have svara-vidhayaka-sutra namely 6.2.1.21 etc which prescribes the accent on the samasa. Right now, we are focused on the samasa-vidhayaka-sutras for avyaibhava samasa and we have already studied a number of samasa-vidhayaka-sutras beginning with avyaibhavaha and then avyaibhavakti-sameepa-samraddhi-vridhyartha-bhavad-kaya-sampratishaptap-pradarbhava-pashchad-yatha-anupurbya-yogapati-sadrishya-sampatti-sakalyanta-vachaneshu. And so on and so forth. In this lecture, we shall study the sutra 2.1.15 which is anur-yatsamaya. This sutra has got two padhas, anur that is anu-hu and yatsamaya. So anu-hu is prathama-ekabacana-one slash man. And the prathama-vivhakti ensures that this is termed as upasar-janam because of the sutra. Prathama-nirdhi-stam-samase-upasar-janam. And then because of that, the word anu is placed in the initial position of the samasa by the sutra upasar-janam-purvam. Now the second padha is yatsamaya, which is resolved as yamsamaya, which means yasyasameepa. Samaya is an indeclinable or avyayya, which indicates the meaning samipa or proximity. And the panimian grammar through different statements has stated that when this word samaya is used, the associated word gets the dvithiya-vivhakti. So samaya-yam, yamsamaya. So yam is in dvithiya. What it means is yasyasameepa, whose proximity? And this proximity is the mark, yasyasameepa, laksanam, yatsamaya, laksanam. The words continued are of the word avyayam from 216, sahasopa from 214, samasaha from 213, avyayibhavaha from 215, samartapada-vidhi from 211, vivhasha from 2111 and laksanena from 2114. Having all these words put together, the overall meaning of the sutra is the following. An avyayasubhanta anu is compounded with another semantically related subhanta, which is a mark and which also indicates proximity optionally. And the resultant samasa is called avyayibhava. I repeat, an avyayasubhanta, avyayam subhantam, which is anu, anu, is compounded, samaschate, with another semantically related subhanta, samarthena, subhantena, sah, samaschate, which is a mark, laksanena, and which also indicates proximity, yamsamaya, that is yatsamaya, optionally, vivhasha, and the resultant samasa, samasaha is called avyayibhava, avyayibhavaha. Now let us look at the example. So we have near the forest. This is the meaning to be intended, to be conveyed. And so we have the laukika vigraha, vanam anu. Actually it is vanam samaya. Now anu is indicating the meaning samaya indicates. So now we have the alaukika vigraha, namely anu plus su and vana plus am. Since the word anu is mentioned in prathamavivakti in this particular sutra, it occupies the initial position of the samasa. So we have anu plus su occupying the first position and vana plus am as the second position. Now this vana is in proximity of something which is described, and this vana also acts as the mark of something that is to be described. So let us study the process and then let us also analyze the meaning. So first we have anu plus su plus vana plus am. This is the alaukika vigraha. Now the samasa saudhnya takes place because of this sutra. Then the prathamavivakti saudhnya takes place because of krutta dhita samasa ascha. Then we apply the sutra supodhatup prathamavivakti yoho and delete su and am. So we have anu plus zero plus vana plus zero. So when we join them together, we get the form anu vana. Now this is the compound output generated by the application of this particular sutra. Now when we decide to use anu vana in the sentence, we add the suffix su after it. Anu vana is an avyayi bhava samasa. It is termed as avyayi by the sutra avyayi bhavascha. And the su that is added after an avyayi is generally deleted by the sutra avyayi dhap supaha, which we have also applied earlier. But now in this case, when we have anu vana as the avyayi bhava samasa and it ends in short a, therefore we have another exception playing a role over here, which is now avyayi bhava atom thopan chamyaha. And so this su is substituted by am and so we have anu vana plus am that is anu vanam. Now when we use this in the sentence, we say anu vanam asanir gataha. The lightning fell near the forest. So if the question is where did the lightning fall? And the mark that a speaker wishes to indicate is the forest. It is the forest which is the mark. Also the lightning has fallen near the forest. So there is proximity between the lightning and the forest, the lightning falling and the forest. So when both these meanings are combined, we have the sentence anu vanam asanir gataha. So vana acts as the laksana and vana is also closer to the falling of asani, the place where the asani fell. To explain it further, we can say that the question is where did the lightning fall? The answer is near the forest, vanam samaya. So forest is also the mark where the lightning fell, that is laksana. So the word associated with samaya takes the second triplet or dhritya vibhakti. This is what is stated by some of the traditional statements in the panimian grammatical tradition. Although panini never explicitly stated the dhritya vibhakti associated with samaya. The statement which says this is the following, samaya nikasha ha yogepi. This is the statement which allows the dhritya vibhakti to be added after the word, whose meaning is associated with the meaning of the word samaya and also nikasha and also ha. Now, if we say near the forest, that is vanam samaya, but we do not use the word anu, the compounding will not take place. If we use the word anu, also the mark is understood, but proximity is not indicated or denoted in the sentence, then even in that case the compounding does not take place. For example, ruksham anu vidyotate vidyut, this is the sentence. What it means is that the lightning shown where tree is. So, this sentence indicates that ruksham is the mark where the lightning shown. However, it does not indicate whether the tree and the place where the lightning shown are in proximity. So, because it is not explicitly stated, even though the existence of other two conditions does not guarantee the application of this sutra and the compounding taking place. So, the compound does not take place in the sutra in the sentence ruksham anu vidyotate vidyut, no compounding, because the proximity is not indicated or understood. Since the semantic condition of this compound is proximity, compound was already stated for this condition by 216. And we have a semantic condition samipa, stated in 216, avyajam vivakti samipa. So, samipa is already stated. So, what is the purpose of this particular sutra? The purpose of this particular sutra or statement is to show that this is an anityasamasa, stated by this particular sutra. So, we have both types of forms in which one and the same meaning is conveyed, that is one thing, and also it is shown with reference to the same words. That are part of the samasa. So, the vigraha as well as sangraha, the samasa as well as vyasa will contain the same constituents which are part of the samasa. So, the statement in this case of the tradition is the following. avyajam vivakti samipa it kevasiddhe unarvachanam vivashartham. Vibhasha is option or anityasamasa. What it means is, even though this was already established by the sutra avyajam vivakti samipa etc., the rest of the meant ensures the option. After having studied anuryasya samaya, let us now study 216. yasyachayamaha. This sutra has got three padhas, namely yasyachcha and ayamaha. Yasyah is 6 slash 1 shashti which means who's, chha means and, and ayamaha is 1 slash 1 which is what means the length or dayirgyam as is explained in Sanskrit commentaries. Now, the words continued are avyayam from 216, sahasupa from 214, samasaha from 213, avyayibhavaha from 215, samarthapada vidhi from 211, Vibhasha from 211, Lakshayana from 214 and importantly anuhu from 215, anuryasya samaya. The word anuhu is mentioned in prathama so that it is termed upasarjana because of the sutra prathama nirdhistam samase upasarjanam and then it occupies the initial position of the avyayibhava samasa because of the sutra upasarjanam purvam. So, now we have the example, the meaning of the sutra is the following. The sutra yasyachayamaha means the avyayya subanta anuhu which is the mark for the length of a particular entity is compounded with another semantically related subanta whose length is in fact indicated by anuhu and the resultant samasa is the avyayibhava samasa. I repeat avyayya subanta anuhu which indicates the mark in the form of the length of some entity is compounded with another semantically related subanta whose length is indicated by anuhu and the resultant form is the avyayibhava samasa. Now the example of this is the following whose length is marked by the length of ganga. So, there is a city and somebody wants to measure the length of that city, how much is the spread of that particular city and the nearby mark to measure this length is the stream of the river Ganga. So, now Ganga becomes the mark or the Lakshana using which the dayargya or ayama of the city is to be measured. Now in this case we have the laukika vigraha Ganga yaha anuhu. Now we get the laukika vigraha in the form of anu plus su plus ganga plus ngas. Now the word anuhu although appears in the second position in the laukika vigraha in the laukika vigraha it occupies the initial position mainly because anuhu is mentioned in the sutra with the help of the continued words in the prathama vibhakti. Therefore it is termed as upasarajana and then it is placed in the initial position of this samasa on account of the sutra upasarajanam porvam. The upasarajana sahudna takes place because of the sutra prathama nirjitam samasa upasarajanam. So we have anuhu plus su plus ganga plus ngas. This is the laukika vigraha and then because of this sutra the samasa sahudna takes place and then because of the sutra krutta dhita samasa ascha the prathipadi ka sahudna takes place and then supodhatu prathipadi ka yoho applies and deletes both the sups. So we have anuhu plus zero plus ganga plus zero and so we have anuhu ganga. When we join these two together we get anuhu ganga. Now anuhu ganga is an avyai bhava samasa and avyai bhava samasa is stated to be denoting the neuter gender. By the sutra avyai bhavascha once again in 2.4, 2.4.18. Now since anuhu ganga denotes the neuter gender and it is a prathipadi ka we apply the sutra rasvo napumsake prathipadi kasya and then we shorten the prathipadi ka anuhu ganga at the end and so we get the finally derived compound output anuhu ganga. When we use it in the sentence we add the suffix su after it so we have anuhu ganga plus su. Now because anuhu ganga is an avyai bhava samasa so the su added after it is to be deleted because anuhu ganga is also termed as an avyaiya. All avyai bhava samasa are stated to be avyaiyas and so avyaiya laapsupaha would apply and delete the prathya su. But we have already studied the exception rule which says that if an avyai bhava samasa ends in short a then the su is not deleted but is rather substituted by the suffix am so we have anuhu ganga plus am and then we do the sandhi. Sandhi rules are applied and we get the form anuhu ganga. When we use it in the sentence we say anuhu ganga varanasi. Anuhu ganga varanasi what it means is that varanasi is as long as the ganga. So the length of varanasi is measured by the length of the river ganga. Ganga diregyena varanasi diregyam gamyate. That is how the commentators put it. This is how we can explain the sutra yasya chayama. Now next we continue studying the other sutras which prescribe the avyai bhava samasa and we try to understand the processing of the avyai bhava samasa with the remaining semantic conditions stated in the subsequent sutras. We will also try to understand how the process of the derivation of the avyai bhava samasa progresses in which stages to derive the final output in the form of a nominal root or prathipadika and how that output behaves in the sentence. So far we have seen that the prathipadika output is shown in blue colors and the laukika vigraha is shown in the red colors in this lecture series. We continue to study the avyai bhava samasa vidhayaka sutras in the next lecture as well. So these are the texts referred to Ashtadhyayi Samarthandika from the Vyakarana Mahabhashya of Patanjali, Vakya Padiyya of Bharatra Hari, Kashi Kabrati of Jayaditya and Vamana and Samasaprakara from the Vyakarana Siddhanta Kamudhi by Bhattu Ji Dikshit. Thank you very much.