 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. 3. In this course, we are focused on the three important types of Samasas in Sanskrit, namely Avyaibhava Samasa, Bahuvrihi Samasa and Dhvandava Samasa. Right now, we are focused on the Avyaibhava Samasa. The features of the Avyaibhava Samasa can be explained in the form of a small equation stated on this particular slide. Here you have X and Y as two separate two independent entities in terms of the word form as well as the meaning as well as the accent. X is a different word form. It has got its own features. It can be connected to any other word form. So, also is Y. So, also is the meaning of X as well as Y independent, separate unit. Also, the accent that X has is independent and also the accent Y has is also independent. Now, X and Y are semantically interrelated. Now, the speaker of Sanskrit decides to merge X and Y together and generate an output in the form of X, Y which is one unit. So, the input is two entities X and Y and the output is one unit which is X, Y. Now, this output is also stated philosophically to be different than its constituents X and Y. But generally, this one unit is shown to be interrelated to its constituents and therefore in terms of the constituents, we say that amongst X and Y, X acts as the head of this particular Avyaibhava Samasa and therefore X is put in the bold characters. Now, invariably, without a few exceptions, X in the Avyaibhava Samasa is the Avyaya and formally X, Y as one unit and Avyaibhava Samasa also is termed as Avyaya by the sutra Avyaibhavascha. So, X is an Avyaya and XY is also an Avyaya. So, Y need not be an Avyaya. In fact, Y is not an Avyaya. So, this is how X becomes the head and it shapes the formal behavior of XY. Semantically also, when XY is linked to any other meaning in the sentence, meaning that linkage happens only through the meaning of X and never through the meaning of Y. This is how X acts as the head in the Avyaibhava Samasa. Avyaibhava Samasa is treated in the Ashtadhyayi in different places. Firstly, there are Samasa Vidhyayaka Sutras. Generally, Samasa Vidhyayaka Sutras are stated in 2.1 and 2.2. For the Avyaibhava Samasa, such sutras which lay down the conditions, which lay down the semantic conditions under which the processing of the Avyaibhava compound takes place, they are stated in 2.1 precisely between 2.1.5 i.e. Avyaibhava and 2.1.21 including i.e. Anipadarthecha Saudnyayam. Incidentally, 2.1.22 is Tattpurushaha and from that sutra onwards, the Tattpurusha Samasa is dealt with in detail which we have already studied in the first course on Samasa in this particular series. So, we can say that the Samasa Vidhyayaka Sutras as far as the Avyaibhava Samasa is concerned are found in this small section which begins with 2.1.5 and ends with 2.1.21. Then the Samasanta Pratyayavidhyayaka Sutras, sutras which prescribe the suffix which comes at the end of the Samasa, they are stated in a small section starting with 5.4.107 up to 5.4.1.1.2. The Swara Vidhyayaka Sutras, namely the sutras which prescribe the accent, they are stated in 6.2 and the ones which are related to the Avyaibhava Samasa are like 6.2.1.21 etc. This is how Avyaibhava Samasa is treated in the Ashtadhyayi. Currently we are focused on the Samasa Vidhyayaka Sutras related to the Avyaibhava Samasa. It started with Avyaibhava, then we also studied the big sutra containing so many semantic conditions, namely Avyaim, Vibhakti, Samipa, Samraddhi, Vrithyartha Bhava, Tyaya, Sampatti, Sakal, namely Avyaim, Vibhakti, Samipa, Samraddhi, Vrithyartha Bhava, Tyaya, Samprati, Shabdha, Pradur Bhava, Pashchad, Yathana Purvaya, Yogapaddy, Sadrishya, Sampatti, Sakal, Lyanta, Vachaneshu. Then we have studied several other sutras as well and now we come to the end of this particular section. And in this lecture we shall study the remaining sutras in this particular Samasa Vidhyayaka Sutra section. 2120 is Nadi Bhishchara and 2121 is Anyapadharthecha Saudnyayam. These two sutras we shall study in this particular lecture. First let us study 2120, Nadi Bhishchara. In this sutra there are two paddas, Nadi Bhihi and Chha. Nadi Bhihi is Tritiya Bhavachana or 3 slash 3 of Nadi, which means a river, a river name. Nadi Bhihi means with the river names. Chha means and. Words continued are Avyayam from 216, Sahasupa from 214, Samasaha from 213, Avyayibhavaha from 215, Samarthapadvidhi from 211, Vibhasha from 2111, and most importantly, Sankhya, which means a number, a numerical, from the previous sutra, Sankhya Vamshena. Now the word Sankhya is in Prathama Vibhakti and thereby it is termed as Upasar Janam on account of the sutra, Prathama Nirdhistham Samasa Upasar Janam, 1, 2, 43, and then by the sutra Upasar Janam Purvam, 2, 2, 30, this Upasar Janam occupies the initial position in the Samasa. Having put all these things together, we get the following meaning. A Subanta denoting number is compounded with another semantically related Subanta, which denotes the name of a river optionally and the resultant Samasa is called Avyayibhava. I repeat, a Subanta denoting number is compounded with another semantically related Subanta, which denotes the river optionally and the resultant Samasa is called Avyayibhava. I repeat, a Subanta denoting number, Sankhya Subantam is compounded with another semantically related Subanta, which denotes the name of a river optionally and the resultant Samasa is called Avyayibhava. Now, the tradition has observed that the examples of this sutra are used by the speakers in a very narrow, very limited domain, that is of Samahara, that is of a group or collection. Therefore now, the tradition has added a statement saying that Samahara Chayamishyate, the Samasa derived by this particular sutra denotes the sense of Samahara, that is a group or a collection. So, this semantic condition for this compound is Samahara or a group of collection. Thus, this Samasa becomes an exception to the Dvigu Samasa whose basic semantic condition is Samahara, Sankhya Purva Dvigu, that is the sutra which states the Dvigu definition. Let us look at the example. When the meaning to be conveyed is a collection of seven Gangas, seven rivers called Gangas, the Laukika Vigraha is Saptangangah Samarhatah, because there is Samahara and this Samasa always denotes Samahara, therefore we have Saptangangah Samarhatah. So, now we have this Laukika Vigraha transformed into an Laukika Vigraha which is of this kind, Saptang plus Jasa, plus Ganga plus Jasa. Now, because of this sutra, Nadi Bhishcha, we get the Samasa Saudnya and then we get the Pratipadiga Saudnya, then we apply Supodhatup Pratipadika Yoho and delete both the Sups. So, we get Saptang plus Jiro, plus Ganga plus Jiro and then, because now Saptang is the Purva Pada and Na is appearing at the end of this Purva Pada, this Na gets deleted by the sutra, Nalopap Pratipadiga and thus here and therefore we get the form Saptang plus Ganga and then we join them together and we get Saptangangah. Now, this is an Avyai Bhava Samasa which is declared to denote the Neutergender by the Sutra Avyai Bhavascha into four and once this is declared, the Sutra Rasvonapamsake Pratipadigasya applies and shortens the long A at the end of Ganga and then we get the finally derived Avyai Bhava Samasa output namely Saptangangah. Saptangangah is the collection of seven Gangas, seven rivers. When we use this Samasa in the sentence, we add the suffix Su after it, Saptangangah plus Su because Saptangangah is an Avyai Bhava Samasa. By the Sutra Avyai Bhavascha, it becomes an Avyaiya and then by the Sutra Avyaiya Dap Supaha, Su gets deleted. However, there is an exception Sutra which says that when the Avyai Bhava Samasa ends in short, Su is not deleted rather it is substituted by Am. So we have Saptangangah plus Am and the Sutra is now Avyai Bhava Atomthva Pancham Myaha which we have already studied before. So we have Saptangangah plus Am then we apply the Sandhirul and we get the form Saptangangah. When it is used in the sentence, we say Saptangangah Namami. I salute a group of seven rivers, seven streams, seven Gangas. Similarly, when the meaning to be conveyed is a collection of two Yamunas, Dwe, Yamune, Samar, Hate. This is the Laukika Vigraha and we get the Laukika Vigraha in the form of Dwe plus Au plus Yamuna plus Au. Then we get the Samasa Saudnaya because of 2-1-20, Nadi Bhishcha. Then we get the Pratibhadika Saudnaya, Vaikrat Taddhita Samasa Ashtya. After that we apply Supodhatup Pratibhadika Yoho 2471 and we delete both the Sups. So we have D plus 0 plus Yamuna plus 0 and we join them together, we get Dwe Yamuna. Now this is an output of the Avyai Bhava Samasa. Therefore, an Avyai Bhava Samasa is stated to be denoting Neutergender and therefore, the Suthra Raspo Napamchake Pratibhadika Ashtya applies and shortens the long A in Yamuna into short a. And so we get the finally derived compound output of this Avyai Bhava as Dwe Yamuna, a collection of two Yamunas. Now when we use this Samasa in the sentence, we add the suffix Su after it. So we have Dwe Yamuna plus Su. Dwe Yamuna is an Avyai Bhava Samasa, so it is an Avyaiya. Therefore, this Su normally would get deleted because of the Suthra Avyai Adab Supaha. But because Dwe Yamuna is an Avyai Bhava Samasa ending in short a, the Su is not deleted. Rather it is substituted by Am by a special exception Suthra, namely the Avyai Bhava Atom Pavan Chamyaha. And so finally we get the form Dwe Yamuna, Dwe Yamuna Pashami. I see the collection of two Yamunas. These are the important examples of this particular Suthra. Let us take one more peculiar example which has a little different behavior. A collection of seven Godavari's. This is the meaning to be conveyed. And we have Saptar Godavariya Samar Hatha as the Laukika Vigraha. And the Laukika Vigraha is Saptan plus Jasa, plus Godavari plus Jasa. Now we have the Samasa Saudhna by this particular Suthra, Nadi Vishcha. And then we get the Pratipadika Saudhna. And then we are going to apply soop. But just before we apply the soop deletion, we add the Samasa and the suffix ach, which is observed in the behavior of this particular compound. And this is particularly noted down in a specific verse, which we are going to quote in the next minute in a slide, which is Godavariya Ashtanadhyascha. And this is noted down in the form of a verse which says Krishnodak Pandupurvaya Bhumerach Pratyasmartha Godavariya Ashtanadhyascha. So after the word Godavari which indicates a river, the suffix ach is added as Samasanta. When the word Godavari is preceded by a number word, what is happening here? So we add the Samasanta suffix ach here. So we have Saptan plus jas, plus Godavari plus jas, plus ach. And now we apply Supodhatup Pratipadika Yoho. So we delete both the soaps. So we have Saptan plus zero, plus Godavari plus zero, plus a. Chha in ach is a marker, so it is deleted. So we have Saptan plus zero, plus Godavari plus zero, plus a. So in the form because of this a, the long e in Godavari gets deleted by the sutra Yasya ticha, 6, 4, 148. And then we have Saptan plus Godavari plus a. Next Saptan has got na at the end which is deleted. And so we have Saptan plus zero, plus Godavari plus zero, plus a. So when we join all these together, we get the compound output namely Saptan Godavari, a collection of seven Godavaris. Now this is an avyai bhava samasa which ends in short a. Now Saptan Godavari plus zero is the next step in the derivation when we decide to use the samasa in the sentence. Because Saptan Godavari is an avyai bhava samasa. It is termed as avyai and normally Su would be deleted. But because it ends, the samasa ends in short a. Su is not deleted and it is rather substituted by a on account of the exception sutra. Now we have Saptan Godavari plus a. When we join them together, we get the form Saptan Godavari. I salute a collection of seven Godavaris. Now this suffix is added on account of this particular statement rather this statement notes this suffix. It is. For the present purpose, it is important to note that there is the statement. Ach Pratyaya is added immediately after Godavari, Godavari, Nadya, denoting the river name. If this Godavari appears immediately after our denoting number. And therefore there is Ach Pratyaya which is added which shows the development of the language, the development of the use of the samasa. After having studied Nadi Pishcha, let us now proceed to study the final sutra in this Samasa Vidhyayaka Sutra section, namely 2.1.21. Anyapadarthe Chh, Saudnyayaam. This sutra has got three padas, Anyapadarthe, Chh and Saudnyayaam. Anyapadarthe is seven slash one which means in the sense of other meaning. Chh means and and Saudnyayaam is seven slash one which means in the sense of a term. Words continued are avyayam from 2.1.6, sahasupa from 2.1.4, samasaha from 2.1.3, avyayibhavaha from 2.1.5, samarthapada vidhihi from 2.1.1, vibhasha from 2.1.11, nadi vidhihi from 2.1.20. Even though the word vibhasha continues from 2.1.11 indicating an option, the output generated by the application of this particular sutra is considered to be a nitya samasa. For two reasons. One, the semantic condition Anyapadarthe which requires additional words in the dissolution of the samasa. And the second reason is because the output is a term saudnyaya and saudnyaya is a peculiar type of word to be used in the sentence. And a term is never denoted by a sentence. It has to be a compound to denote a particular saudnyaya. And therefore, this has to be a nitya samasa. Semantically, this is a Bahubrihi samasa because of its feature namely Anyapadartha Pradhanan. But formally, the output behaves like an avyayibhava samasa. And in this case again, Panini gives preference to the form over the meaning and classifies the examples of this sutra as avyayibhava samasas. Having put all these together, we get the meaning of the sutra in the following manner. Any subanta is compounded with another semantically related subanta which denotes a river. And when the compound qualifies the other meaning which is out of compound words, out of constituents and also a term, then the resultant samasa is called avyayibhava. I repeat, any subanta is compounded with another semantically related subanta which denotes a river. And when the compound qualifies the other meaning which is out of compound and also a term, then the resultant samasa is called avyayibhava. I repeat, any subanta, subantam and also is compounded samaschate with another semantically related subanta, samarthena subantena sahar which denotes a river. When the compound qualifies the other meaning out of compound and also a term, then the resultant samasa is called avyayibhava. Here is an example. So when we are referring to the region where ganga river is wild, what we are referring to is a region, onmattaganga yasmin deshe. Desha is the meaning which is out of the compound. That is what is an anyapadhartha. So when this anyapadhartha is to be denoted, onmattaganga and ganga, they get compounded because of this particular sutra. Ganga is the name of a river. And now this laukika vigraha is expressed by this following laukika vigraha namely onmatta plus su plus ganga plus su. Now this laukika vigraha is termed as samasa by this sutra anyapadhartha yasmin deshe. And therefore now this becomes pratipadika by the sutra krutta dhita samasascha. And then we apply the sutra supodhatup pratipadika yoho and delete both the sups. So we have onmatta plus zero plus ganga plus zero. And then we have the pomvatbhava operation taking place on onmatta which goes back to its root form that is onmatta after having removed the feminine suffix a. So we have onmatta plus ganga and when we join them together we get onmatta ganga. Now this is an avyai bhava samasa and avyai bhava samasa denotes neuter gender by the sutra avyai bhavascha. And then this becomes a pratipadika denoting a neuter gender. So the sutra rasvanapamsake pratipadika applies and shortens the long a and we get the finally derived avyai bhava samasa output namely onmatta ganga. When we use it in the sentence we have the suffix su after it because onmatta ganga is an avyai bhava samasa. It becomes an avyaiya and by normal rule avyaiya dhap supaha su would be deleted but because of the exception sutra this su is not deleted. Rather it is substituted by am because onmatta ganga is an avyai bhava samasa which ends in short a and the sutra is na avyai bhava the tomthvagan chamyaha. So we get onmatta ganga plus am and when we join them together by the application of the sandhirul we get the form onmatta ganga. Onmatta ganga nama deshaha a region where ganga is wild onmatta ganga nama deshaha. So desha is the anya padartha and onmatta ganga is the avyai bhava samasa. This onmatta ganga is also the name of this region. This onmatta ganga is also the name of this region. It is the saudhnya of this particular place. Similarly when the meaning to be conveyed is a region where river ganga is red. We do the same processing and derive the samasa lohita ganga and when we say lohita ganga nama deshaha. Lohita ganga is the name of a particular place where ganga becomes red. Similarly a region where ganga is black and this meaning is to be conveyed. We do the processing in the similar manner and we get the form krishna ganga of the samasa and the samasa is used in the sentence as krishna ganga nama deshaha. So krishna ganga denotes the anya padartha namely the desha and krishna ganga is also the saudhnya of that desha. So we have krishna ganga nama deshaha. Similarly a region where river ganga is slow in the speed. The samasa formed is sanair ganga nama deshaha. So sanair ganga denotes a region. It is also the name of that region and therefore we have the samasa sanair ganga. So we come to the end of the avyabhava samasa vidhayaka sutras. Here are some observations. The avyabhava samasa takes place with various semantic conditions stated in the sutras. So now we have come to the end of the avyabhava samasa vidhayaka sutras. Here are some observations. The avyabhava samasa takes place with various semantic conditions stated in the sutras in this particular section. One of them we must note does not require samarthya. As the mention of the output avyabhava is equivalent to the meaning of one padar. That semantic condition is vibhakti avyayam vibhakti. So harau is the padar and the samasa is adhihari and adhihari is equivalent to harau. So you do not need two padars being semantically interrelated as the input of this particular avyabhava samasa. So and semantic relatedness between two padars is not required as an input condition as far as this samasa is concerned. The other observation is that in some cases although the input semantic condition is that of a bahuvrihi samasa because of the compound being anyapadartha pradhana like onmattagangam deshaha, lohitagangam, krsnagangam, shanayirgangam etc. the output formally behaves like an avyabhava samasa. But here for panini the form is more important than the meaning and therefore he classifies the output as an avyabhava samasa and not as bahuvrihi as we have also stated earlier. In conclusion we can say that the number of sutras stating the avyabhava samasa is less than the purusha samasa. But there are several semantic conditions which are prescribed as input conditions. Formally an avyabhava samasa behaves like an abhyaya or indeclinable. But the avyabhava samasa ending in short a does behave differently. This is an exception of course. The output of avyabhava samasa acts as an agent or qualification of an action etc. in the sentence where the samasa is used. These are the texts referred to and we shall study now the samasanta pratyayavidhaya kasutra in the next lecture. Thank you very much.