 Welcome. I welcome you all to this lecture in the course, Samasa in Paninyan Grammar 2. As is our practice, we begin our lecture with the recitation of the Mangala Charana. In this course, we are studying the three important types of samasas in Sanskrit, namely the avyayi bhava samasa, bahuvrihi samasa and dvandhva samasa. Right now, we are focused on the avyayi bhava samasa. The features of the avyayi bhava samasa can be explained very briefly in the form of an equation presented on this particular slide. Here we have x and y two different entities, separate entities in terms of the word form as well as the meaning as well as the accent. And that's why both x and y, they are put separately in different brackets, square brackets. Now there is a plus sign which indicates that they are semantically related. The speaker of Sanskrit decides to merge both these x and y together and generate an output in the form of x, y, which is one output. So x and y, there are two inputs and the output is one, namely x, y. So x, y is one unit as far as the word form is concerned as well as the meaning is concerned as well as the accent is concerned also. So there are these three features, aikarthya, ekarthata, aikapadhyya, ekapadhatta and aikasvarya, ekasvarata, which are seen in the samasa in general. Now as far as the avyayi bhava samasa is concerned, we note that amongst x and y, it is x which acts as the head in the newly generated avyayi bhava samasa from x and y. And that's why x is put in the bold characters in the square bracket. So x acts as the head of the avyayi bhava samasa. This is when we speak of the interrelation of the constituents with the output generated which is one whole. So x acts as the head, x in the avyayi bhava samasa is invariably an avyayi without a few exceptions. And y is invariably not an avyayi. Again there are a few exceptions. And the output generated x, y which is an avyayi bhava samasa, this behaves like an avyayi. So anavyayam avyayam bhavati avyayi bhavah. This is how the term avyayi bhava can be also explained. Now in the ashtadhyayi, the avyayi bhava samasa is treated at different places. First we have the samasa vidhayaka sutras. Generally these samasa vidhayaka sutras are stated in the ashtadhyayi in 2.1 and 2.2. As far as the avyayi bhava samasa is concerned, they are stated from 2.15 up to 2.121. 2.15 is avyayi bhavah and 2.121 is anyapadharthecha saudnyayam. Incidentally 2.122 is takporushaha and from this sutra onwards the samasa vidhayaka sutras related to the takporusha samasa are stated and we have dealt with these sutras and have studied them in detail in the first course on samasa in this particular series. Samasa vidhayaka sutras are those sutras which lay down principles, conditions in which a compound can take place. Now as far as the avyayi bhava samasa is concerned, we have this small section from 2.15 up to 2.121 dealing with the samasa vidhana of the avyayi bhava. Next we have samasanta pratyayya vidhayaka sutras stated in general in 5.4 beginning with 5.4.68 samasanta aha. As far as the avyayi bhava samasa is concerned, there is yet another small section that begins with 5.4.107 up to 5.4.112. This is a section where the suffix that appears at the end of the avyayi bhava samasa is stated, is prescribed. In fact we have already completed studying the samasa vidhayaka sutras related to the avyayi bhava samasa and right now we are focusing on the samasanta pratyayya vidhayaka sutras and we are almost finished. We are almost coming to the close of this particular section and in this particular lecture we shall study the remaining 2 sutras that need to be studied from this particular section. Also svara vidhayaka sutras are stated in 6.2, for example 6.2.121. This is how avyayi bhava samasa is treated in the ashtadhyayi. Let us focus on the samasanta pratyayya which is stated from 5.4.107 onwards. We have studied the sutras from 5.4.107 onwards up to 1.110. In this particular lecture we shall study the remaining 2 sutras namely 5.4.111 as well as 5.4.112. That will bring us to the close of the samasanta pratyayya vidhayaka sutra section. And then we shall also close our study of the avyayi bhava samasa and move forward to the study of the bahubrihi samasa. So let us concentrate on 5.4.111 which is jhayah. Jhayah is panchami ekavachana 5 slash 1 of jhay which means immediately after the sounds included in the pratyahara jhay. Words continued are touch from 5.491, touch is 1 slash 1. Samasanta which is 1 slash 3 and this is continued from 5.468. Pratyayah is continued from 3.1.1. Avyayi bhava is continued from 5.4.107. Avyayi bhava sarat prapratibhyaha. And also anya tarasyaam that is also continued. Avyayi bhava is saptami ekavachana of avyayi bhava which means in the avyayi bhava samasa. Anya tarasyaam means optionally. All of these put together the meaning of the sutra is as follows. In the avyayi bhava samasa immediately after the words ending in the pratyahara jhay the samasanta suffix touch is added optionally. I repeat in the avyayi bhava samasa immediately after the words ending in the pratyahara jhay the samasanta suffix touch is added optionally. I repeat in the avyayi bhava samasa avyayi bhave immediately after the words ending in the pratyahara jhay jhayah the samasanta suffix pratyayah touch is added optionally. Anya tarasyaam. The important question here is what is jhay? Now we have explained the answer to this question in the first course in this series namely Introduction to Paninian Grammar. This is the course which will enable one to understand in detail what jhay is. However, we will answer this question over here very briefly. Jhay is a pratyahara and the pratyahara is formed using the 14 pratyahara sutras stated by Panini at the beginning of his grammar. These are the 14 pratyahara sutras and I will read those sutras for you. Aayun. Ruluk. Aayong. Aayout. Hayavarat. Lan. Yamangananam. Jha bhai. Ghadhadash. Jabaghadadash. Ghabachathachathachathav. Kapai. Shashasar. And Hal. Now in these 14 sutras there are two letters which are marked in green. They are Jha and Ye. Now the pratyahara is a technique used by Panini stated in the sutra Adirantena Saheta which says that you take any of the final consonants stated in all these 14 sutras. For example, here we take Ye and then take any letter that precedes this year and place it besides this year. So we have year and then to the left of it we place Jha and we get the term Jai ready with us. What this Jai stands for is all the sounds that come in between Jha and year and Jha as well. So Jai is a pratyahara and it includes the sounds namely Jha bha, Ghadhadash, Jabaghadadash, Kapachathachathachathav, Kapai. The other principles say that the final sounds in between year, year, year, year, year are not to be counted as part of the pratyahara. Also the vowels which are stated immediately after all these consonants. Jha, bha, gha etc. These vowels are there for the sake of distinct comprehension of the sounds. So one should not confuse by including these vowels in the pratyahara Jhae. This is what is Jhae. This is how one forms the pratyahara Jhae on the basis of the 14 pratyahara sutras that are recited at the beginning of the ashtadhyay. To put it in a different perspective, if we compare the pratyahara sutras with the traditional sound inventory which consists of vowels. First a U, Rulu, A, I, O, Au and then consonants. Consonants are arranged in five rows and five columns and we have the peculiar arrangement which is also prevalent in the education system of today. And these five consonants into five, 25 consonants, they form the backbone of the inventory. And then we have Yavarala and Shashasah as the other set of consonants in Sanskrit. Now importantly, we have marked the four columns in all the five rows in green color indicating that all of them they are part of the pratyahara Jhae. If we compare the pratyahara sutras stated on the previous slide with this particular sound inventory, we note that column 1 to 4 in each of the five rows has got sounds which are part of the pratyahara Jhae mentioned earlier using the methodology also elaborated a brief file ago. So these are all the sounds that are part of the pratyahara Jhae. And now we are saying that any ave bhava samasa which ends in any of these consonants, any of these consonants is added the samasanta pratyaya touch optionally. Of course as is clear to us in Sanskrit, this column 2 as well as column 4, they never will occur at the end of any pratyapadika or any pratyaya, any other. And so obviously the option remains between column 1 and column 3. And so amongst them also there are very few pratyapadikas which do take this particular behavior and so we have a few examples. Let us now study those examples. So here we have near the firewood. This is the meaning intended. And so we have samidha samipam as the lawkika vigraha. And now we have the sutra avyayam vibhakti samipa samraddhivraddhi artha bhava atyaya asampartishabdha pradarbhava pashchad yathana purbya yogapaddi sadrishya sampatisakalyanta vachaneshu. This sutra coming into picture and prescribing the avyayi bhava samasa in the sense of samipa. Now in this big sutra avyayam vibhakti etc. the word avyaya is mentioned in the prathama vibhakti and therefore the avyaya becomes upasarjanam by the sutra prathama nirdhistam samasa upasarjanam. And then by the sutra upasarjanam purvam this upasarjanam occupies the initial position of the samasa. And that is why samidha samipam which is a lawkika vigraha will now get transformed into an alawkika vigraha which is upa plus su plus samidha plus nasa. And here because of the sutra avyayam vibhakti etc. avyayi bhava saudhnya takes place. So samasa saudhnya takes place immediately after which we add the samasantha suffix touch. So we have upa plus su plus samidha plus nasa plus touch. Now the prathipadika saudhnya also takes place because of krta ddhita samasa ascha. And then we apply supodhatup prathipadika yoho, a sutra which deletes both the sup's and so we have upa plus zero plus samidha plus zero. And then the samasantha prathaya touch is there and in touch, t'a and ch'a both are anuvandhas. So the prathaya that actually remains in the form is a. And so we have upa plus zero plus samidha plus zero plus a. When we join these together we get the form upa samidha as the avyayi bhava samasa output. Samidha samipam is the lawkika vigraha and upa samidha is the avyayi bhava samasa. Now when we decide to use it in the sentence, we add the prathama ekavachana suffix su after it. So we have upa samidha plus su and now upa samidha which is an avyayi bhava samasa would be also termed as avyaya because of the sutra avyayi bhavascha. And then we apply the sutra avyayi dap subah because of which su would get deleted. But an exception sutra which is now avyayi bhavas atom pavan chamyaha that comes into play and says that if an avyayi bhavasamasa ends in short su added to it is not deleted rather it gets substituted by a. We have upa samidha plus am and so we join them using the santhi rules and we get the form upa samidham. This means near the fire wood. Optionally when we have the same meaning to be conveyed and same lawkika vigraha samidha samipam and same lawkika vigraha upa plus su plus samidha plus nasa. The only difference is we do not add the suffix touch over here. So we have upa plus zero plus samidha plus zero as the next output after having applied supodhatu pratipadika yoho 2471. And so at the end of the prakriya we get upa samidha as the pratipadika ending in the upa samidha. Nidha samipam is the lawkika vigraha and upa samidha is the output generated by the process of compounding. Now when we add the suffix su after upa samidha we get upa samidha plus su. Upa samidha is avyayi bhavasamasa therefore it is an avyayya because of the sutra avyayi bhavascha. And so now this su suffix appears immediately after a consonant dha and then we apply the sutra avyayi bhavasupaha. So we have upa samidha plus zero then we have upa samidha and then since dha appears at the end of this pradha it is substituted by dha by the sutra janam jashonte 8239. And then this dha at the end is optionally substituted by dha by the sutra bhavasane which appears in 844. And so we have upa samidha and upa samidha as two optional forms. So we have the sentence upa samidham or upa samidha or upa samityaag sadhanam vartate. Near the firewood is the means of the sacrifice. This is the meaning to be conveyed and we can have both the forms upa samidham where we add the samasanta suffix er and upa samidha where we don't add the samasanta suffix er that is touch. And we also have two forms upa samidha and upa samidha depending on the application of the sutra vavasane. This is the example of jaya ha. Similarly other words ending in other concerns will also undergo similar operations. Now let us study the last sutra in this section of the sutra prescribing the samasanta pratyaya. The sutra is 5.4.112 gireshcha senakasya, gireshcha senakasya. So there are three padhas in the sutra, girehe which is 5 slash 1 of giri which is a mountain, chha means and and senakasya in the view of senaka. Senaka is the name of a pre-paninian grammarian. So the words continued are touch from 5.491, samasanta ha from 5.468, pratyaya ha from 3.11, avyai bhave from 5.4107 which means in the avyai bhava samasa and also anyathara sam. So overall the meaning of the sutra is the following. In the avyai bhava samasa immediately after the word giri the samasanta suffix touch is added optionally in the view of the grammarian senaka. I repeat in the avyai bhava samasa immediately after the word giri the samasanta suffix touch is added optionally in the view of the grammarian senaka. I repeat in the avyai bhava samasa immediately after the word giri girehe the samasanta suffix touch is added optionally in the view of the grammarian senaka. Let us now look at the example of this particular sutra. When the meaning to be conveyed is near the mountain the laukika vigraha is girehe samipam. Now we have the samasa prescribed by the sutra. In the sense of samipam and so and because the word avyaiya is mentioned in prathama vibhakti in the sutra avyayam vibhakti etc. The avyayya meaning samipa becomes upasarjanam on account of the sutra prathama nirdistam samasa upasarjanam and by the sutra upasarjanam purvam it will occupy the initial position of the samasa. So we have the laukika vigraha in the form of upa plus su plus giri plus nasi. Now here the samasa saudhnya takes place so we add the samasanta prathaya immediately. So we have upa plus su plus giri plus nasi plus touch. Now the prathipadika saudhnya takes place and therefore supodhatup prathipadika joho is applied and both the sups are deleted and so we have upa plus zero plus giri plus zero plus a. And then when we join them together we get the form upa gira. So the final e in giri is also deleted because of the sutra yasyaticha 64148. And so upa gira is now the output of the avyayi bhava samasa process. And so we add the prathaya su after it in order to use it in the sentence. So we have upa gira plus su. Upa gira is an avyayi bhava samasa so it is an avyaya. So su prathaya that is added after an avyaya would get deleted because of the sutra avyayi adab supaha. But because of the exception sutra avyayi bhava atompavan samyaha which says that if an avyayi bhava samasa ends in short the su prathaya is not deleted. Rather it is substituted by aam and so we get su substituted by aam. So we have upa gira plus aam and when we join it together with the help of the sandhiruls we get the form upa gira. Optionally when the same meaning is to be conveyed with the same laukika vigraha girehe samipam and same laukika vigraha upa plus su plus gini plus ginasiv we have the samasa saudhnya. But here we don't add the samasanta prathaya touch. So after the samasa saudhnya takes place the prathipadika saudhnya takes place and so supodhatu prathipadika yoho applies and so we have upa plus zero plus giri plus zero. And then we join these together and we get the form upa giri as the finally derived output of the avyayi bhava samasa process. Then we add the prathaya su after it to use it in the sentence. So we have upa giri plus su and here we apply the sutra avyayi avsupaha and we delete su prathaya. So we get the form upa giri to be used in the sentence. So we can say that upa giram or upa giri nadi varthate. There is a river near the mountain and we can have both the forms upa giram as well as upa giri where we have the optional application of the samasanta prathaya touch. So samasanta prathaya touch in upa giram and no addition of the samasanta prathaya touch in upa giri. To summarize there is a small section of rules in the paninyan grammar adding the end of the compound suffixes in the avyayi bhava samasa. From 54107 up to 112 many of these sutras namely 4 out of 6 add the samasanta prathaya touch optionally. Generating two optional forms as we saw upa giram and upa giri upa samidham and upa samit. Recording the varied forms of the avyayi bhava samasa which is an important feature of Sanskrit language. We also note that there are certain avyayi bhava samasas together with the end of the compounds suffixes the samasanta prathaya like pratyaksha and paroksha which play different functions than just the avyayi bhava samasa in Sanskrit. So pratyaksha and paroksha is originally derived as an avyayi bhava samasa but they do play different functions and can become qualifications and do not remain the indeclanables. So we find usages like pratyaksha kriya, pratyaksham pramanam, pratyaksham jnanam and so on and so forth, paroksha kriya etc. Now we can say that this is their extended existence in Sanskrit. This is true of any language more so Sanskrit as a language is concerned. Here we come to the close of the samasanta prathaya of the avyayi bhava samasa. Here we also come to a close of the treatment of the avyayi bhava samasa in paninyan grammar in this particular course. So hereafter we start studying the next type of samasa which is bahuvrihi samasa. These are the texts referred to. Thank you very much.