 Welcome. I welcome you all to this lecture in the course, Samasa in Panini and Grammar 2. As is our practice, we begin our lecture with the recitation of the Mangala Charana. In this course, we are focused on the three types of samasas, namely the avyayi bhava, bhavri and dvandva. Currently, we are focused on avyayi bhava samasa, which is an extremely important type of samasa in Sanskrit. The features of the avyayi bhava samasa can be explained with the help of a simple equation mentioned on this slide, where x and y are mentioned as independent entities, separate entities, independent in terms of the word form as well as the meaning as well as the accent. x has an independent meaning, x has an independent word form and x has an independent accent, so also y. The plus sign shown in between x and y indicates that they are semantically related. Now, given this fact, the speaker of Sanskrit wishes to merge x and y independent entities together and generate an output in the form of x, y which is one unit. So, x, y has got one word form as well as one meaning as well as one accent. Now, philosophically, it is argued that x, y is different something additional more than x and y alone. However, on the other hand, we can also assign the correlation between the constituents in the output generated. So, we can say that in x, y as one unit, x acts as the head. This is an avyayi bhava samasa which is the output and in that x acts as the head. That is the reason why x is shown in bold characters. Now, in the avyayi bhava samasa, x invariably, barring a few exceptions, is an avyayi. Y is never an avyayi barring a few exceptions. Now, together x, y, they are not avyayi. They cannot be called as an avyayi, but when the compound process happens and x, y as an output is generated, this output is termed as avyayi by the sutra avyayi bhavastha. So, x which is an avyayi and x, y is also an avyayi. So, x shapes the formal feature of x, y. That highlights the fact that x is the head, an avyayam avyayam bhavati. Seventically also, if x, y is to be related to any other meaning in the sentence, meaning it has to be through x and can never be through y. So, these are the features of the avyayi bhava samasa. The features are some of them quite general, like aikarthya, aikapadya and aikasvaryya. These are applicable to all the samasas, but purvapadhartha pradhanya and purvapadha pradhanya, these are the features of the avyayi bhava samasa. In the ashtadhyayi, the core text of the Panamanian grammatical tradition, avyayi bhava samasa is treated at different places. For example, the samasa vidhayaka sutras, the sutras prescribing the samasa or sutras prescribing the conditions in which the process of compounding can take place. As far as avyayi bhava is concerned, these sutras are stated in 2.1. To be precise, from 2.1.5 onwards up to 2.1.21. By the way, 2.1.22 is takpurushaha and from 2.1.22 onwards, the takpurusha samasa is delineated in the ashtadhyayi. All these sutras we have studied in the first course on samasa, which was completely devoted to the study of the takpurusha samasa in the ashtadhyayi and the Panamanian grammatical tradition. So we can say that this small section of sutras from 2.1.5 onwards up to 2.1.21 is a section where you will find any sutra prescribing the avyayi bhava samasa. One of the biggest sutras laying down so many semantic conditions to be the input of the avyayi bhava samasa was 2.1.6 which said avyayam vibhakti samipa samraddhi vridhyardha bhavat kaya samprati shabdha pradur bhava pascha dhyadhanokurviya yogavadhyak sadrishya sampatti sakalyanta vachaneshu. After that, we come to the samasanta pratyaya vidhayaka sutras. And for avyayi bhava samasa, these sutras are stated from 5.4.107 up to 5.4.1.1.2. These are the sutras which prescribe the suffix to be added at the end of the samasa. And finally, there are Svaravidhayaka sutras, sutras prescribing the accent in 6.2. For avyayi bhava samasa, it is 6.2.1.1 etc. This is how avyayi bhava samasa is treated in the text of the ashtadhyayi. It is important that we somehow remember these numbers which are very crucial. Right now, we are focusing also on the samasanta pratyaya. Because we have already studied the samasa vidhayaka sutras from 215 onwards up to 121. And we are studying the samasanta pratyayas now. We have already studied the very first sutra, namely avyayi bhave sharad prabhartibhyaha in the previous lecture. Now, let us proceed further and study the subsequent sutras. This is 5.4.108 anascha. The sutra is anascha. Now, there are two paddas in the sutra. The first one is anaha. This is the panchami ekavachana of an. And chha. Chha means and. Words continued are touch. The pratyaya, touch. In which the ancha, both are anubhandhas, both are markers. And they are deleted by the celopah. So the pratyaya remains is a. Touch is prescribed by the sutra 5.491 raja sakhibhash touch. From that sutra, touch is continued. Samasantaha is the word in the sutra 5.468 and that is continued. Pratyayaha, this is 3.1.1. And from that sutra, the word pratyayaha is continued. And also avyayi bhave, 7 slash 1, saptami ekavachana, which means in the avyayi bhava samasa, this word continues from 5.4107, namely avyayi bhave, sharap pravratibhyaha, which we have already studied. All these put together, the meaning of this sutra 5.4108 is as follows. In the avyayi bhava samasa, immediately after the words ending in an, the samasantah suffix touch is added. I repeat, in the avyayi bhava samasa, avyayi bhave, immediately after the words ending in an, anaha, the samasantah suffix touch, pratyayaha samasantaha is added. Now here an is a mention of just two sounds and na following. And it does not imply any load of meaning that is carried by these two sounds together. An is a mention of the anarthak an. So for example in rajan, which ends in an, an does not have any meaning. So now let us take the example. When the meaning to be conveyed is near the king, and we have radniha samipam as the laukika vigraha. Radniha samipam. Now we have the samasa being stated by the sutra avyayam vibhakti samipa. And then because the word avyayam is mentioned in that sutra in prathama, upa, which is an avyaya here, which denotes the sense of samipa, is placed in the initial position of the samasa. So we have upa plus su, plus rajan plus gnas as the alaukika vigraha. Now at this stage we get the samasa saudhnya by avyayam vibhakti etc. After which we get the pratyapatiya saudhnya. And then before we apply the deletion of the soaps, we also add the samasantah suffix touch, prescribed by this particular sutra 5-4-1-0-8. Because the word rajan ends in an, so we add the suffix touch here. So we have upa plus su, plus rajan plus gnasu, plus touch. Now we apply 2-4-7-2-1 supodhatup prathimadika yoho, and we delete both the soaps. So we have upa plus zero, plus rajan plus zero, and plus a. Now at this stage we apply 6-4-1-44 nasthaddite, nantasebhase ter lopasyaat. So we have an which is part of rajan, deleted by this particular sutra. So we have upa plus zero, plus raj plus zero, plus a. And when we join it together we get upa rajah, upa rajah as the finally derived compound output meaning near the king. Now when we use this samasa in the sentence, we add the suffix su after it. So we have upa rajah plus su. And then because upa rajah is an avyai bhava samasa, it is termed as avyaiya by the sutra, avyai bhavascha. And so avyayadap supah would apply and delete su in normal circumstances. But because of the exception sutra saying that an avyai bhavasamasa ending in short a, after this when su is added, it is not deleted, rather it is substituted by aam. So we have upa rajah plus su substituted as upa rajah plus aam. And then we apply the sandhirul and we get upa rajam. Let us take another example. When the meaning to be conveyed is in the soul, we have the laukika vigraha atmani. Atmani is the saptami ekavachana of atman. Atman plus nyi. This is the laukika vigraha. Now in the sense of the vibhakti nyi, we place the avyaiya, that is adhi. And that is why because of the sutra, avyayam, vibhakti samipa, etc., the samasa is prescribed and the avyaiya adhi denotes the sense of the vibhakti nyi, which is saptami ekavachana. In other terms adhi denotes the meaning adhikarana or adhar. So atman being the adhar. So adhi plus su plus atman plus nyi, this is the laukika vigraha. To which because of this present sutra anascha, 5408, we add the samasanta suffix touch and we get then adhi plus su plus atman plus nyi plus touch. Now the samasanta suffix is added. The samasa saudhnya is already there. So pratipadika saudhnya also takes place and then we delete both the sups because of supodhatup pratipadika yoho. So we have adhi plus zero plus atman plus zero plus a and then we have adhi atman a and then we once again apply 64144 nasthadhite nanthasya vasya tehrlopasyaat and then we delete an from atman and then we have adhi plus atman plus a and we join this together by doing the necessary sandhirul and we get the form adhyatma which means in the soul. This is the finally derived compound output in the form of an avyai bhavasam asa adhyatma. Since it is an avyai bhavasam asa, it is an avyaiya by the sutra avyai bhavascha. Now when we want to use it in the sentence we add the suffix su after it but after an avyaiya when su is added it gets deleted on account of the sutra avyaiya daapsupaha but the exception sutra says now avyai bhavasam asa atman which means if an avyai bhavasam asa ends in short such a su is not deleted rather it is substituted by a and so we have adhyatma plus su getting substituted by adhyatma plus a and then we apply the sandhiruls and we get the finally derived form adhyatmam. We can use it in the sentence like this chaitanyam adhyatmam vartate animatedness or consciousness rests in the soul. After having studied the sutra anascha let us proceed further. So sutra 5 4 1 0 7 avyai bhavesharat prabhratibhyaha an anascha they both stated the samasanta pratyat touch always wherever they stated from now on we have the sutras where the touch suffix is stated optionally which means that we will be able to derive from the sutras two forms one with touch and one without the suffix touch. Let us study them one by one. First we have napamsakat anyatarasyam there are two parts in the sutra napamsakat and anyatarasyam napamsakat is 5 slash 1 panchani ekavachana after the of the word napamsakha which means after the word denoting neuter gender anyatarasyam means optionally words continued are touch prathama ekavachana from 5 4 91 raja has sakibhyas touch samasanta prathama bhavachana from the sutra samasanta 5 4 68 anaha panchani ekavachana from 5 4 1 0 8 anascha prathayaha prathama ekavachana from prathayaha 3.1.1 and avyai bhave saptami ekavachana meaning in the avyai bhava samasa from 5 4 1 0 7 avyai bhave sarat prabhradhyabhyaha all these put together the meaning of the sutra is as follows in the avyai bhava samasa immediately after the words ending in an and denoting the neuter gender the samasanta suffix touch is added optionally I repeat in the avyai bhava samasa immediately after the words ending in an and denoting the neuter gender the samasanta suffix touch is added optionally I repeat in the avyai bhava samasa avyai bhave immediately after the words ending in an anaha and denoting the neuter gender the samasanta suffix touch is added optionally let us look at the example now the meaning to be conveyed is near the skin so the laukika vigraha is samipam samipa is the sense that is denoted by an avyai upa and so now because of the sutra avyayam bhakti samipa we have upa plus su plus charman plus gnasu as the laukika vigraha which gets the samasa saurnya now here we note that the word charman is used which is in neuter and which ends in an charman denotes neuter gender and it ends in an so both the conditions mentioned in the sutra are fulfilled and now we add the suffix touch optionally first let us see how the word the example gets derived by adding the suffix touch and then let us see what happens when we do not add the suffix touch so first we have added touch so upa plus su plus charman plus gnasu plus touch now after the samasa saurnya the prathipati ka saurnya takes place and then supodhatu prathipati ka yoho applies and so we delete both the subs so we have upa plus zero plus charman plus zero plus touchy and then we have upa plus upa plus zero plus charman plus zero plus a and then we once again apply six four one forty four and we delete the un part of charman so we have upa plus zero plus charman plus zero plus a and then when we join them together we get the form upacharma the finally derived avyayi bhava compound output meaning near the skin upacharma now when we use it in the sentence we add the suffix su after it upacharma is an avyayi bhava samasa so it is an avyayi by the sutra avyayi bhavascha now because it is an avyayi su will be deleted by the sutra avyayi avsupaha but because of the exception sutra now vayi bhava atom pa panchamyaha which says that when an avyayi bhavasamasa ends in short a sooo added after it is not deleted rather it gets substituted by am so we have upacharma plus am then we apply the sandhi rules and we get the form upacharma this is what we get after adding the samasanto pratyaya touch when we don't add the samasanto pratyaya touch what happens let's see optionally charmana ha samipam is the same laukika vigraha a laukika vigraha is also same upa plus soo plus charmana plus nasa samasa saudhna takes place prathipati the saudhna takes place and then we apply supadhatup prathipati kayohu and we delete both the soaps so we have upa plus zero plus charmana plus zero we join them together and we get upacharman as the finally derived avyayi bhavasamasa output upacharman ending in na and then we add the suffix sooo after it when we want to use it in the sentence so we have upacharman plus sooo and now we apply the general rule avyaya the absupaha which says that the suprataya added after an avyaya in this case upacharman is deleted so we delete sooo and we have upacharman plus zero and then we have upacharman as the finally derived form in which na gets deleted by the sutra nalopa prathipati gantasya and so we have upacharman as the finally derived sentence output upacharman so when we add the samasanta prattaya touch we get the form upacharman when we don't add the samasanta prattaya touch we get the form upacharman so upacharman or upacharman asti vartate there is bone near the skin if this is to be stated you can say upacharmam upacharman asti vartate this is how optional forms are derived and optional forms are accounted for in the panimyan grammar similarly if you have the meaning to be conveyed is towards the action so there is abhimukhya so the laukika vigraha is karmanaha abhimukham and then we have the avyaya prati denoting the sense of abhimukha towards and since the word avyaya is mentioned in prathama in the sutra avyayam vivakti etc the avyaya prati occupies the initial position of the samasa so now we get the alaukika vigraha namely prati plus su plus karman plus nassu and so we have the samasa saudhnya taking place after which we add the prattaya touch because of this sutra 54109 so we have prati plus su plus karman plus nassu plus touch then we get the prathipadika saudhnya then we apply so podhatup prathipadika yoho so we have prati plus 0 plus karman plus 0 plus touch that is prati plus 0 plus karman plus 0 plus o and then we delete an in karman on account of 64144 so we have prati plus 0 plus karman plus 0 plus o and when we join them together we get the form prathikarma now when we want to use it in the sentence we add this suffix su to it so prathikarma plus su now prathikarma is an avyayi bhava samasa so it is an avyaya so by the normal sutra avyayadabh sabaha su would be deleted but because of the exception sutra which is now avyayi bhava atom puvancham nyaha which says that if an avyayi bhava samasa ends in short o then su is not deleted rather it is substituted by am so we have prathikarma plus su being substituted by prathikarma plus am then we apply the sandhi rules and we get the form prathikarma this is after we add the samasanta prathiyya o after making the avyayi bhava samasa ending in o optionally when we don't add the samasanta suffix touch then what happens then the same meaning towards the action is expressed by karmana abhimukham which is the laukika vigraha the a laukika vigraha is also same prathikmasu plus karman plus gnasu now we don't add the samasanta touch prathiyya so we have prathikmasu plus karman plus gnasu as it is then there is samasa saudhnya then the prathivadika saudhnya takes place and then we apply so podhatup prathivadika yoho which deletes both the soaps so now we have prathikmasu plus karman plus gnasu and when we join the words together we get prathikarma as the finally derived avyayi bhava samasa output prathikarma when we use it in the sentence we add the suffix su to it so we have prathikarma plus su now because prathikarma is an avyayi bhava samasa so it is an avyayi so we apply the sutra avyayi adab supaha and delete su prathiyya so we have prathikarma plus zero and then we have only prathikarma at the end of which comes na we apply the sutra nalopap prathivadika antasya so this now gets deleted and we get the form prathikarma as the sentence output so now we have prathikarmam or prathikarma pravrthih udyogino bhavati an industrious person proceeds towards action prathikarma or prathikarma these are the two optional forms available to us from 54109 to summarize the nominal roots or prathipadikas having newtor gender occupying the position of the uttarpada of the avyayi bhava samasa have an optional behavior they take the end of the compound suffix samasanta prathiyya optionally and therefore generate two optional forms whereas others they generate only one samasanta form we study some more sutras which prescribe the samasanta prathiyya in the next lecture these are the texts referred to thank you very much