 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 Satchadanandam Vandeham Yogilan Jagat Charikarthi Bari Bharti Sanjariharthi Leelaya The focus of this particular second course on Samasa is the three remaining types of Samasas in Sanskrit. In the first course on Samasa, we dealt with in detail the Tatpurusha Samasa, which is the largest umbrella, largest type of Samasa in Sanskrit. The remaining three types of Samasas are the focus of this second course on Samasa. So far in this second course, we have studied the theoretical background necessary for the process of compounding to happen. In this relation, we have studied the concept of Samartha and again the two types of Samarthya namely Vyapeksha and Ekarthi Bhava. We also studied the explanation of the word Samartha given by Patanjali and we associated these explanations with the two types of Samarthya namely Vyapeksha and Ekarthi Bhava. We also studied the process of speech production. We also briefly studied the system of Karakas. Then we also studied the derivation process of the Samasa. We carefully noted down different steps that take place in this derivation process as input as well as output. We noted that the sentence is the input for the process of compounding and the pratipadika or the nominal root is the output of the process of compounding. We also studied several key concepts related to Samasa like Laukika, Vigraha as well as Alaukika, Vigraha, Nitya Samasa and Anitya Samasa, Vrati etc. Now after having studied this background let us proceed further and delve deep into the first type of Samasa namely the Avyae Bhava Samasa. This theoretical background is common to all four types of Samasas. So we studied this background when we studied the Tatpurusha Samasa also. Now let us study the remaining three Samasas. The first one is Avyae Bhava Samasa. This is the equation representing the Avyae Bhava Samasa where we have X and Y as two separate independent fathers which are semantically related and then the speaker intends to join them together and their meaning gets merged into one unit and then the words also get merged into one unit which is XY. Now in this XY X is shown in bold characters to highlight the fact that amongst X and Y X acts as the head of the compound and the meaning of X acts as the head of the meaning of the compound. This is extremely important. In the Tatpurusha Samasa Y was playing the role of the head and the meaning of Y was playing the role of the head in the meaning of XY. Now in Avyae Bhava it is X and its meaning which play the role of the head in the newly generated unit output which is one. So this is the feature of Avyae Bhava Samasa. In the Ashtadhyayi Avyae Bhava Samasa is treated in various sections. Let us take a look at those sections briefly. First come the Samasa Vidhyayaka Sutra, the sutras prescribing the compound. In general the sutras prescribing the compound are put together in the first and the second father of the Ashtadhyayi. Amongst them the sutras prescribing the Avyae Bhava Samasa are stated in between 215 and 2122 excluding. 215 is Avyae Bhava and 2121 is Anyapadharthe Chasaudnyayam. 2122 is Tatpurusha and in the Metalanguage of Panini this Tatpurusha will cancel Avyae Bhava. This is that small section of sutras prescribing the Avyae Bhava Samasa from 215 up to 2122 excluding. Then we observe that there is a small section of rules stated in 5.4 which state the Samasantha suffixes. So these are the Samasantha Pratyaya Vidhyayaka Sutras. They state the Samasantha Pratyaya the suffix that is to be added at the end of the Samasa or compound which is Avyae Bhava and they are from 5.4107 up to 5.4112. And then we also note that there is a Swara Vidhyayaka Sutra the sutra prescribing the accent on the Avyae Bhava. For example, 6 to 121 there isn't any Adhikara or there isn't any bunch of rules prescribing the accent on the Avyae Bhava Samasa. Rather they are scattered here and there and so that is how Panini has treated the Avyae Bhava Samasa in the Ashtadhyay. What are the examples of Avyae Bhava Samasa? When we studied the background of compounding in this course we focused on the 3 Samasas that we have decided to deal with in this particular course namely Avyae Bhava, Bahuvrihi and Dvandva. In this course we already saw some examples of the Avyae Bhava Samasa. Let us re-look at these examples. So we have Dine Dine as the Laukika Vigraha which means every day and the output compound is Pratidinam. Pratidina would be the output compound and its Vibhaktyanta form would be Pratidinam which would mean every day. Similarly Rupasya Yogyam is the Laukika Vigraha and the Samasa output generated would be Anurupa whose Vibhaktyanta form would be Anurupam and both of them would mean befitting the form. Similarly Shaktim Anatic Kramya is the Laukika Vigraha which means in accordance with one's capability and the compound generated is Yathashakti also meaning the same. So Pratidinam Anurupam and Yathashakti are the examples of the Avyae Bhava Samasa. From the Laukika Vigraha and the compound output generated it is noticeable that in the Samasa some other word appears other than the ones that appear in the Laukika Vigraha. So we have already studied this fact and we say that Avyae Bhava Samasa in many cases is a Nitya Samasa. All these three they are the examples of the Nitya Samasa, the Nitya Avyae Bhava Samasa. Let us study some important features of the Avyae Bhava Samasa. This is an important type of Samasa in Sanskrit. However it doesn't have sub-types like the Tattpurusha Samasa. Tattpurusha has got several sub-types. We studied them in detail in the first course. Avyae Bhava Samasa doesn't have such sub-types and yet Avyae Bhava Samasa seems to be productive enough. In this particular Samasa as we saw earlier in this lecture, Purva Padha as well as its meaning are the head. So we have a very famous traditional statement. When we talk of the accent of the Avyae Bhava Samasa, we notice that by default the final vowel of the compound output is accented on account of the general sutra samasa. Like Bhavavrihi where there is a separate sutra saying that generally in a Bhavavrihi Samasa the Purva Padha retains its accent. No such sutra states a similar condition for the Avyae Bhava Samasa in general. So by default the final vowel of the compound is accented. So in Pratidinam which is a Vibhaktianta form in which Pratidinam is the Samasa, Prati is the head and the meaning of Prati is also the head meaning. In Anurupa Anu is the head and its meaning is the head. In Yathashakti Yatha acts as the head and its meaning acts as the head of the entire compound. Also Prati Anu and Yatha these words are peculiar and they determine the form of the compound. Prati Anu and Yatha all these three words they are classified under a category called Avyae in Paninian grammar. These three words are Avyae's. So what is an Avyae? We shall see what is an Avyae in a while. But let us look at another important feature of Avyae Bhava Samasa which is that an Avyae Bhava Samasa is an Avyae. An Avyae Bhava Samasa as the output is an Avyae on account of the sutra Avyae Bhavascha. So as we said before Prati Anu and Yatha which are Avyae's determine the form of the compound. Since Prati Anu and Yatha are Avyae's the Samasa Avyae Bhava whose examples are Prati Dina, Anu Rupa and Yatha Shakti they also behave like an Avyae. Now what is an Avyae? Avyae is an indeclinable word whose forms do not vary according to gender, number and cases. We have already studied the forms of certain words which are called Subantas and we have seven cases and three numbers and also three genders. Now the forms of different words vary according to the gender as well as number as well as the case. Rama is the word in masculine which will be declined as Ramaha, Ramau, Ramaha, Prathama, Ramam, Ramau, Raman, Dvitiya in which according to the number and the case the forms varied or changed. Similarly Rama conveys the masculine gender. If the feminine gender is to be conveyed we will need to add another suffix A to Rama and then the word will be Rama and then its forms would be Rama, Rama, Ramaha, Prathama. Ramama, Rama, Ramaha, Dvitiya and so on and so forth. So the forms will vary however in case of Avyae's such a variation is not noticed. Prati, Anu and Yatha do not vary according to gender, number and cases. Similarly Prati, Dinam, Anu, Rupam and Yatha, Shakti they also do not vary according to the gender, number and the cases, the Vibhaktis. This is very important. There is a very famous verse also quoted in the great Vyakarno Mahabhashya which captures the features of an avyayam. The verse reads, I repeat, which means that a word which is similar in form in all three genders and all the cases and all numbers which does not get declined differently is an avyayam. According to this verse, so for example, when we have the word Yatha, Shakti, as you see there are three numbers, Ekavachana, Prathama, Prathama, Dvitiya, Dvitiya, Dvitiya, Dvitiya, Dvitiya, Dvitiya, Dvitiya, Dvitiya, Dvitiya, Dvitiya, Dvitiya, Dvitiya. For our theoretical understanding, we have written down all the 21 forms over here. Generally, we don't go that far. We simply say that the word Yatha, Shakti which is an example of the avyayi bhava samasa does not decline in these cases and Vibhaktis. In the grammatical derivation, we only add the Prathama, Ekavachana, Prathya here and then it gets deleted on account of certain sutra, avyayad, aapsupaha and then we get the form Yatha, Shakti. But for our theoretical understanding, you see the form Yatha, Shakti has got no variation, no change in any of the Vibhaktis as well as any of the numbers. It remains same, Yatha, Shakti. This is an important feature of avyayi and avyayi bhava samasa is also an avyayi. And we must however note that there is an exception to this by default rule that the avyayi bhava samasa does not get declined in different cases because it is an avyayi. Here is an example. The possible exception of the output avyayi bhava samasa which ends in short a. The point is that this avyayi bhava samasa ending in short a retains forms of the fifth case and also forms of the third and seventh case optionally. On account of the following two sutras. Now avyayi bhava the tomtvavan chammyaha ashtadhyayi 2.4.83 and tritya saptam yurabhahulam ashtadhyayi 2.4.84 and we shall study these sutras in some detail later on. But this is an exception and here are the examples. So the word pratidinam is shown to be in black color in all cases except tritya panchami and saptami. In panchami there is only one form in different color 2 and this retains the change in the form pratidinath pratidinabhyam pratidinibhyaha is the panchami. In tritya and saptami we notice that there are two forms pratidinam which is like another normal avyayi bhava samasa and pratidinayinah which is a variation. pratidinayinah pratidinabhyam pratidinayinah. Similarly in saptami pratidinam is like the normal avyayi bhava samasa but pratidinay pratidinayoh pratidineshu is the variation. So avyayi bhava samasa ending in short a do represent some exceptional behavior in the avyayi bhava samasa. Otherwise the avyayi bhava samasa becomes an avyayi and in all the cases its form remains the same that means there is no variation. As far as the gender is concerned or number is concerned also as far as the cases are concerned this is an extremely important point to remember. Then let us talk about the gender of the avyayi bhava samasa. The ashtadhyayi tells us that avyayi bhava samasa behaves like a word in the neuter gender. This is stated by the sutra avyayi bhavascha ashtadhyayi 2.4.18. Generally the avyayi bhava samasa which is an avyayi qualifies an action in the sentence. This is the function of the avyayi bhava samasa in the sentence. For example sahayatashakti grantham patthati. Which means he reads the book as per his capability or capacity. Here yathashakti is linked to the action of reading denoted by the verbal root patha. This is the semantic relation. So we say that yathashakti qualifies the action of reading denoted by the verbal root patha. So yathashakti acts as a kriyavisheshana in this case. Similarly many avyayi bhava samasas are nitya samasas as they show the tendency of a swapada vigraha. Prati dina is vigraha is dine dine where prati does not appear. Anurupa has got the vigraha rupasya yogyam in which anu does not figure in. Similarly yathashakti has the dissolution shaktim anatic karamya where the word yatha does not figure. You cannot dissolve the compound prati dina as prati dine rupas anurupa as rupasya anu and yathashakti as shaktim yatha. You know the dissolution has to be dine dine rupasya yogyam and shaktim anatic karamya of these avyayi bhava samasas as examples respectively. However we also notice that there is some exceptional behavior in some avyayi bhava samasas and we shall be dealing with them in detail when we study the respective sutras. Sometimes a avyayi bhava samasas is generated on the basis of the semantics of only one padha. It does not require semantic relatedness between two padhas. This is an important exception. For example, harau is the saptami ekavachana, locative singular of the word hari and this same one padha can be expressed in a compound like adhi hari. So here in order to have the compound adhi hari we don't need harau to be semantically related to any other word. Adhi represents the meaning of the vibhakti in harau which is the saptami vibhakti. This is an exceptional behavior. Similarly, some semantically bahuvrihi words formally behave like an avyayi bhava and that's why they are noted down as having exceptional behavior. And the example is that of tisthathgu which again we shall study in detail later on when we study the sutra tisthathgu pravrutinicha. To summarize, by default purvapada and its meaning are the head in the avyayi bhava samasas. An avyayi bhava samasas is an avyayi as per the rules of panini. Gender of the avyayi bhava samasas is stated to be neuter as per the rules of panini. Generally, avyayi bhava samasas qualifies an action in the sentence and many avyayi bhava samasas are nitya samasas. These are the texts referred to. Thank you very much.