 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 Sakchidanandam Vandeham Yokhilan Jagat Charikarthi Bari Bharti Sanjariharthi Leelaya Vishvesham Sakchidanandam Vandeham Yokhilan Jagat Charikarthi Bari Bharti Sanjariharthi Leelaya So far in this course we have studied the theoretical background of the process of compounding whose understanding is a prerequisite in order to understand the process of compounding of the three types of samasas which are the focus of this course namely Avyaibhava, Bahuvrihi and Dvandva We said that samartha theory is the base of the process of compounding And what this entails is that two or more words which are semantically related are samarthas They are fit to be compounded. Two or more words, jakstapost but semantically not related are not eligible for undergoing the process of compounding This is not possible according to the theory of compounding stated in the Paninian grammar and the Paninian grammatical tradition We also said that this samartha theory is based on the karaka theory in general We have also studied the concept of karaka as stated in the ashtadhyayi by Panini and we have also seen some examples In the previous lecture we studied some exceptions to the by default samartha theory And we studied the three examples one each for Avyaibhava, Bahuvrihi and Dvandva We already studied this concept with respect to the tattpurusha samasa in the first course Now it is time to also throw light on some more basic terms and processes related to the theory of compounding of these three types These basic terms and processes they are generic in nature They apply to compounds in general and that is the reason why they need to be revisited and they need to be highlighted When we study the three types of compounds namely Avyaibhava, Bahuvrihi and Dvandva So in this particular lecture we deal with these two terms Nitya samasa and Anitya samasa or Vaikalpika samasa These are two very crucial technical terms used by the Panimian grammatical tradition Also based on the mention of the word Nitya or Nityam in the grammar of Panini So what is Nitya samasa? How is it defined? How is it explained? It is explained in two manners. One is Avigraha, that is which cannot be dissolved And the second one is Asvapada Vigraha, which cannot be dissolved with the same constituents visible in the final output of the compound You need to take help of additional members which are not visible in the final output of the compound That is the idea of Asvapada Vigraha. Avigraha means which cannot be dissolved What it implies is that the meaning denoted by the samasa is not denoted by the constituents individually and independently alone There is something additional which is denoted only when the process of compounding happens And we shall study this little bit more. Also Asvapada Vigraha has got Asvapada and Vigraha as the constituents Swapada refers to the constituents of the samasa So when the Vigraha does not involve only the Swapadas, it is called Asvapada Vigraha When it involves more than Swapadas, when it needs additional Padas which are not the Swapadas which are not the constituents And then such a compound is called Nitya Samasa of Asvapada Vigraha type Let us study the Nitya Samasa which is Avigraha type Avigraha is explained as a samasa which cannot be dissolved What it means is that the meaning that is denoted only by the samasa and the underlying structure does not denote that meaning which is denoted by the samasa Meaning that meaning is additional to the meaning of the constituents So even though such a samasa is generated with the help of the constituents, there comes something additional Some additional meaning which gets generated only during the process of compounding And therefore that meaning generated by the output cannot be explicitly stated by the constituents of the samasa And such a samasa is called Avigraha This is very very exceptional And the examples of the Nitya Samasa of Avigraha type are the following Names like Unmattagangam, Lohitagangam and Vrukodaraha, Damodaraha These are the examples of the Nitya Samasa which is Avigraha type We can show the generation of these compounds through its constituents However, when the compound gets generated, it denotes a particular meaning which is not available to us when we dissolve this particular compound And second, meanings like sensure which are denoted by indirect references Kundodaraha, Ghatodaraha, etc. What it means is having a belly like a picture And in other words pot-bellied Now the examples mentioned on the first bullet are names of places Desha, Unmattagangam Desha, Lohitagangam Desha As well as men, Vrukodara is the name of Bhima And second denotes censure by saying that the belly is like a picture The obesity is censured over here And this censure is denoted only by a samasa If this word is dissolved, then the censure is lost The Vigraha or the resolution does not have the capacity to denote the censure Censure is denoted only when the compound takes place And that is why these are the examples of a Vigraha type Nitya Samasa All these are the examples of Bahubrihi Samasa Unmattagangam and Lohitagangam, although semantically are Bahubrihi's They are however peculiarly classified under the category of Avyaibhava For some specific purpose that we shall study later on Now let us study the Nitya Samasa which is of the second type namely Asvapada Vigraha A Swapada Vigraha means that a samasa which cannot be dissolved with the same constituents visible in the final output A Swapada Vigraha Swapada are the constituent fathers and Vigraha is the resolution Generally the Vigraha includes only the Swapadas But these are the samasas which do not include only the Swapadas Which also involves some modified words as well as some additional words So a Swapada Vigraha means the resolution involving modified words Modified in the sense that the constituents have a particular form in the samasa And they get modified when the resolution takes place Similarly when the resolution involves additional words that is also termed as a Swapada Vigraha In a nutshell the compound cannot be dissolved using the same constituents visible in the finally generated output form Is the nature of a Swapada Vigraha Nitya Samasa And here are the examples of a Swapada Vigraha Nitya Samasa that we studied in the first course These are the examples of the Upapada Tatpurusha where the resolution involves modified words So the samasa is kumbhakara and the constituents are kumbha and kara But when this samasa gets dissolved kara does not figure in the resolution Rather karoti which is a modified word is part of the resolution So we say kumbham karoti as the Vigraha of kumbhakara Kumbhakara is a potter, one who makes a pot The Vigraha is kumbha kumbham karoti and the samasa is kumbhakara Similarly grahastha which has got two constituents graha and stha Now when we dissolve this particular compound the resolution does not have stha as the member whereas it gets modified by the word tishthati So grahastha means a household, namely one who resides in a house And the resolution is not grahasya stha, it is graha tishthati Similarly jaladha which has got two constituents, jaladha and dha Jaladha means a cloud, literally one who gives water, jalam dadati Now when this compound is dissolved we don't have jalasya dha We have jalam dadati, so dha, so dha which is the visible or audible unit in the samasa gets modified in dadati Similarly bhupa, bhuvampati, bhupa Bhupa is a king and the two constituents are bhu and pa So bhupa means a king, literally one who protects the earth Now here when we dissolve the compound we do not say bhuvaha paha We rather modify pa as pati, bhuvampati These are the examples of the upapada tattporusha samasa as asvapada vigraha where the resolution involves modified words and we have studied these before Now let us take examples where the resolution involves modified words with respect to the avyai bhava samasa We have the samasa pratidinam every day, anurupam fitting to the form and yathashakti in accordance with the strength Pratidinam cannot be dissolved as prati and dinam, this is not possible Anurupam cannot be dissolved as anu and rupam Similarly yathashakti cannot be dissolved as yathashakti So in the samasa pratidinam prati and dinam are the constituents which are visible as well as audible In anu and rupam are the constituents and in yathashakti yathashakti are the constituents But when you dissolve the compound you cannot use the same constituents in the resolution That is the idea, you have to use certain modified words And in this case these modified words are actually completely different than what we see In the case of the tattporusha samasa at least there was some correlation as far as the phonetic features are concerned with the modified word and the constituent in the samasa That is not the case with the avyai bhava samasa In the tattporusha samasa when the samasa is grahastha, stha and tishthati, bhop bhovampati, jalam dadati, etc. do have some correlation with the constituent However that is not the case with the avyai bhava samasa The resolution involves modified words So pratidinam is dissolved as dine dine Anu rupam is dissolved as rupasya yogam And yathashakti is dissolved as shaktim anatic kramiya So prati which is visible in the samasa form is not visible in the resolution Rather the additional dine comes in the resolution Anu which is visible in the samasa form is not part of the resolution Rather another word yogam comes in which modifies anu completely And yatha which is the member of the samasa which is visible is not part of the vigraha Rather there is another modified word anatic kramiya which is part of the vigraha Therefore this becomes a swapada vigraha and therefore this becomes a nitya samasa The second explanation of swapada vigraha is the resolution which involves additional words So the members of the samasa which are visible they are in fact part of the resolution But the resolution is not just those constituent words But there are some more words which are added in the resolution And here are the examples These are the examples of the bahuvrihi samasa The examples are gajanana, ekadant and lambodara All these three are the names of Ganesha, Sri Ganesha However the literal meanings of these three are independent and separate Gajanana means one who has a face of an elephant Ekadant means one who has one tooth and lambodara means one who has big belly So the constituents of the samasa which is visible or audible are gajanana, ekadant and lambodara Now if you dissolve this samasa you will need some additional words along with these two constituents And the vigraha of these samasas is not done only with these two constituents You cannot say gajasya ananam as the vigraha of gajanana Not possible, ekasya dantaha or ekahadantaha This is not what is intended, lambam ularam And that is not the vigraha that is intended by the speaker As we said earlier, gajanana cannot be dissolved as gajasya ananam Ekadant cannot be dissolved as ekahadantaha And lambodara cannot be dissolved as lambam ularam What we mean here is that the compound is not dissolved using only the constituent members of the samasa Rather we have to add some additional words So gajanana is the compound output And the vigraha is gajasya ananam eva ananam yasya sahah So eva ananam yasya and sahah four words are added in the dissolution of this particular compound Similarly in ekadantah ekahadantaha yasya sahah So yasya sahah are added in the dissolution of this particular compound Similarly lambam ularam yasya sahah So yasya sahah two words are additionally attached in the vigraha of this particular compound And therefore this is called asvapada vigraha and the samasa is called nitya samasa These additional words have a function to play These additional words indicate that the head is outside So they indicate the head which is outside of this compound So gajasya ananam eva ananam yasya sahah This indicates that in the audible compound form gajanana which has got two constituents gajanana Neither of them is the head but this sahah which is referred to in the vigraha or dissolution is the head Similarly in ekadantah of which ekadantah are the constituents, neither of them is the head But this sahah which is mentioned in the dissolution additionally is the head Similarly lambodara which has got lamb and udara as the constituents None of them is the head and rather sahah which is mentioned additionally in the vigraha which acts as the head So these additional words indicate the head which is outside After having studied the nitya samasa examples of bahuvrihi Let us now study the nitya samasa asvapada vigraha type examples of the dvandva samasa These are the examples where the dissolution involves additional words So Ramalakshmana, Bhimarjuna and Vaaktvacham Ramalakshmana means Ram and Lakshmana together Bhimarjuna means Bhim and Arjuna together Vaaktvacham means a group of speech and skin These are peculiar meanings, these are the examples of dvandva samasa Now Ramalakshmana cannot be dissolved as Ramaha and Lakshmana This is not possible The constituents of the compound Ramalakshmana is Rama and Lakshmana And we cannot dissolve the compound only using these two words Similarly the compound Bhimarjuna cannot be dissolved as Bhim and Arjuna Bhimarjuna has got two constituents Bhim and Arjuna and the dissolution does not involve only these two constituents Similarly Vaaktvacham is a samasa and its dissolution does not necessarily only involve its constituents namely Vaak and Tvach Rather we need to add another word to them in the dissolution So as far as Ramalakshmana is concerned we have to add the word Chaha Ramaha, Lakshmana and Chah In Bhimarjuna we have to add the word Chah, Bhimaha, Arjuna and Chah In Vaaktvacham we have to say Vaakcha, Tvachcha, Anayoh, Samahara So Chah as well as Anayoh, Samahara These are the additional words that are attached in the Vigraha of these samasa Samasas which make them Asvapada, Vigraha, Samasas and Nitya Samasas These additional words also indicate that both the words as well as the group Samahara are the head of the Samasa After having studied the examples of Nitya Samasa let us note down which all are the Nitya Samasas So we have Avyaibhava, Bhavrihi and Dvandva which are listed as Nitya Samasasas And these are the three which we shall study in this particular course However we also have Upapada, Tatpurusha, Gati Tatpurusha, Pradhi Tatpurusha and Naya Tatpurusha Parts of Tatpurusha Samasas which are also Nitya Samasasas We have studied these types of Tatpurusha Samasas in the first course Now there is something to be added over here Except Avyaibhava all other types of Nitya Samasasas are stated in the Adhikara Nityam Which is stated in 2 to 17 Most of the Avyaibhava Samasa is stated before the Adhikara Vibhasha meaning optionally 2 to 11 And that is why the Sutras stating Avyaibhava Samasa before this to 111 They are all considered to be stating the Nitya Samasa This is an important detail that we must keep in mind Which is related to the Avyaibhava Samasa So what is an Anitya Samasa? Also described as Vaikalpika Samasa So there is Vigraha that is possible and also Swapada Vigraha that is possible So where dissolution is done and the dissolution denotes the same meaning as the Samasa This is the Vaikalpika Samasa So the same idea can be expressed using the Vigraha Vakya as well as the Sangraha Samasa And this is done with the help of the constituents visible in the final output of the compound And such a Samasa is also called Anitya Samasa Where it involves Swapada Vigraha So the primary idea is that meanings can be denoted by both compound as well as underlying sentence And there is no additional meaning of censure or the name which is denoted only by a compound and not its constituents The Vaikalpika Samasa is governed by the Adhikara Vibhasha or optionally stated in the Sutra 2111 And this continues up to Nityam in 2217 So this Adhikara governs the section from 2111 up to 2216 Primarily Vibhakti Datpurusha and Karma Dharaya come under these Nitya Samasas And we have studied them in the first course in quite a lot of detail To summarize, Nitya Samasas are peculiar types of Samasas Indicating peculiar speech habits of speakers of the language Samskrit The Nitya Samasas do have the underlying constituent sentence structure that is not denied But the process of compounding is used by the speakers for specific additional meaning elements To be denoted by the compounds alone and not by the ordinary sentence corresponding with the Samasa The by default procedure to derive such Nitya Samasas remains the same The sentence structure is the input and the Samasa is the output which is a nominal root or the Pratipadika This Samasa is always contrasted or compared with or explained by the underlying sentence structure And this is what shows that the by default procedure remains the same That is what its base is the Arthakasha These are the texts referred to Thank you very much