 Welcome. I welcome you all to this lecture in the course, Samasa in Panimian 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 types of samasas namely, vishvesham, satchidanandam, vandeham, yokhilan, jagat, charikarthi, barivarthi, sanjariharthi, leelayah. In this course, we are studying the three types of samasas namely, the avyai bhava samasa, the bohuvrihi samasa, and the dvandva samasa. Right now, we are focused on the avyai bhava samasa, which is an extremely important type of samasa in Sanskrit. The features of this avyai bhava samasa can be explained using this simple equation mentioned on this particular slide, where we have x and y two independent separate entities in terms of the word form as well as the meaning as well as the accent. X has its own word form, so also y, x has it got its own meaning, so also y, x has got an accent and y also has got an accent. Now these two x and y, they are semantically interrelated. The speaker of Sanskrit decides to merge them together and then the output in terms of x, y is generated. Now this x, y is one unit in terms of the word form as well as the meaning. Now in this x, y, the association of the constituents can also be shown, demonstrated. So we have highlighted that with the bold character in x, what it means is that x acts as the head of this particular avyai bhava samasa, where x is an avyaiya as a constituent. Now in the avyai bhava samasa, avyaiya generally occupies the initial position and it is an avyaiya. Now the avyai bhava samasa is also noted down as an avyaiya by the sutra avyai bhavascha and therefore it is evident that the initial member of the compound which is an avyaiya shapes the form of the output samasa namely the avyai bhava samasa and makes it an avyaiya. x is an avyaiya, y is not an avyaiya in general but the output form x, y is an avyaiya. So now when this x, y is linked with any other word in the sentence, it will be only through this x and can never be through y. This is how formally as well as semantically x, y function as an avyaiya bhava samasa. In the ashtadhyay, the avyaiya bhava samasa is stated in different places. For example, the samasa vidhayaka sutras related to the avyaiya bhava samasa are stated in 2.1 precisely from 215 onwards up to 121 including. This is a small section of sutras which state the avyaiya bhava samasa. They tell us the semantic conditions under which the avyaiya bhava samasa can take place. Incidentally, 222 is the Tattvurusha samasa vidhayaka sutra and we have already studied all such sutras in the first course on samasa in this particular series. Now we also have the samasanta pratyayas stated in 5.4. The samasanta pratyayas related to the avyaiya bhava samasa are stated in 5.4.107 up to 5.4.112. These are the samasanta pratyayya vidhayaka sutras. And we also have svara vidhayaka sutras stated in 6.2. For example, the avyaiya bhava samasa svara vidhayaka sutra is stated at 6.2.121 etc. Currently we are focused on the samasa vidhayaka sutras and we have already studied avyaiya bhava and then avyayam, vibhakti, samipa, samraddhi, vridhyarthavavad, kaya, samprati, sabdha, pradurbhava, pashchad, yathanupur, vyayogapad, sadrishya, sampat, sisakalyanta, vachaneshu etc. It is important to recite this big sutra again and again so that it becomes part of the memory and it remains with you as long as you want it, triggering the human independence. So now let us study this sutra to 117. This is tisthadgu prabhrutinicha, a very peculiar sutra, tisthadgu prabhrutinicha. What it means is that and the words tisthadgu etc. are also to be considered as avyaiya bhava samasa. That is the meaning of the sutra. tisthadgu prabhrutinisha dharupani avyaiya bhava saudnyakani bhavanti. I repeat, tisthadgu prabhrutinisha utrani, tisthadgu prabhrutinisha dharupani avyaiya bhava saudnyakani bhavanti. And this sutra can be said to be a nipatana sutra. Without entering into the derivation of the words, this sutra is collecting certain words, putting them in one bag and saying that these are the words, call them avyaiya bhava. And satsutras doing this are generally termed as nipatana sutras. In a nipatana sutra, a whole word is mentioned and it is stated to be grammatical. So there is no root suffix division that is intended to be fulfilled. No detailed derivation process is intended to be fulfilled. No semantic conditioning is intended to be fulfilled because it is not fitting into one certain pattern. In other words, it is not expected to follow certain patterns which other forms have followed. Now what do we do? How do we account for such words? They represent exceptional behavior on the part of these typical forms. Grammar collects all such forms and figures out a pattern which is common in these forms and then prepares rules based on these patterns and the derivation rules based on these patterns. Thus grammar accounts for a multitude of forms with sometimes a single rule. In case of samskrit, the general pattern followed by the system of paninyan grammar is that a pada is divided into a prakriti and pratyaya format. In correspondence with the padartha being divided into prakrityartha and pratyayartha format. So padaartha being divided into prakrityartha and pratyayartha, this is in the realm of artha, part of artha kasha. Correspondingly, pada which is being divided into prakrity and pratyaya which is part of what is to be called as sabdakasha. And then a step-by-step derivation process takes place which generates the final output. This is the system of grammar of paninyi. In case of a nipatanasutra, what happens is either the prakriti division does not match with the pattern or the pratyaya division does not match with the pattern. Or sometimes the derivation process does not match with the pattern which is visible in some other forms. Or sometimes all three do not match or two do not match any of the two and so on. So in such a case, without entering into a grammatical explanation based on a pattern, the grammarian declares such a form to be grammatical on declaration. Doing so is economical than formulating rules to account for such forms. Obviously such rules would be exceptional and they would be accounting for just a singular form. So it is better to state that such a form is grammatical rather than entering into construction of the grammatical rule. Now in case of a samasa, the pattern is that it is made up of at least two padas. In correspondence with two padarthas and these two padarthas are interrelated. When we talk of padarthas, we talk of artha in the realm of arthakasha. And when we talk of padha, we talk of the word which is part of the shabdakasha and these two are interrelated and correspond with each other. Now these two padarthas are interrelated and the generated output behaves in a certain manner. For example, head determination, gender and number determination of the compound. This is the general pattern that is followed in order to explain various samasas. Now in case of a nipatanasutra in the samasa section, some of these patterns are observed not to be followed strictly. Either the semantic condition is different than the pattern or the formal behavior is different than the pattern or the matching between semantic conditions and the form is different than the usual pattern. So in such a case, without entering into a grammatical explanation based on a pattern, the grammarian declares such a form to be grammatical. Doing so is economical than formulating rules to account for such forms. If there are a number of forms behaving in this particular manner, they all are collected together and put in a particular bag. And such a bag of words is declared to be grammatical. The concept of the bag is extremely important. Such a bag of words is declared to be grammatical. At times, such a bag of words has words with some amount of similarity in dissimilarity with each other. But in the course of time, other words with less similarity are also put in this same bag. Sometimes words with no similarity are also put in such a bag. This is the gradual progression in which the words enter these bags. These are the devices the grammar has and they are used, they get developed in the course of time in this particular manner. Such a group of words, the bag of words is then called an akrati-gana, an open-ended word list. Now in case of the list of words, what happens is that the semantic condition is not that of an avyai-bhava-samasa. Yes, this is extremely important. In case of the words, the main reason why they are listed and punningly did not try to explain them using sutras is the following. That the semantic condition is not that of an avyai-bhava-samasa. What is the semantic condition of an avyai-bhava-samasa? Generally, the avyai-bhava-samasa is purva-padartha-pradhanan. The purva-padar and its meaning, they act as the head as we have seen at the beginning of this lecture in the form of an equation. So an avyai-bhava-samasa is expected to be purva-padartha-pradhanan. Rather, the words in this list, tishthatgu, etc., they are not purva-padartha-pradhanan. Rather, they are anya-padartha-pradhanan, which is a pattern of a bahuvrihi-samasa. This is very peculiar. The words in the list, tishthatgu, etc., semantically, they are anya-padartha-pradhanan, which is a feature of the bahuvrihi-samasa. So, bahuvrihi-samasa is also a qualification of another noun, always a visheshana. But, formally, words in this list behave like an avyai-bhava-samasa. This is the point. They behave as avyayas. And, at such, such words cannot be classified under one category, where semantically, a word is a bahuvrihi-samasa and formally it is an avyai-bhava-samasa. Obviously, Pandini has got a choice and he made his choice and he gave preference to the form over the meaning and classified these words as avyai-bhava-samasa and declared them as grammatical by enumeration. This is how Pandini dealt with this particular list of words, also known as tishthatgu-prabhrutini. In the sutra, tishthatgu-prabhrutini-cha, rather than explaining the unclassifiable forms with lengthy descriptions, the grammarian chooses a more economical way. However, in doing so, he gives preference to the form and therefore lists them, these words, under avyai-bhava-samasa and not under bahuvrihi based on semantic conditioning. So, for example, we take the first word tishthatgu and analyze it. What does it mean? It means tishthanti-gavaha-yasmin-kale-dohanaya-sakalaha. So, in the samasa output tishthatgu, there are two words which are visible or audible, tishthat as well as guh. Tishthat stands for tishthanti and guh stands for gavaha, but neither of them is the head, semantically. It is the time which is being qualified by tishthat-angu. That is what is the head in this particular samasa, which is exactly the anyapadhartha-pradhanya, which is a hallmark feature of the bahuvrihi samasa. What this means is that time of the day when the cows allow milking. Tishthanti-gavaha-yasmin-kale-dohanaya. So, the cows allow an individual to milk them in a particular time zone and not at any time. That particular time is referred to as tishthatgu. Neither tishthat nor guh occupies the head position, but the outside of the samasa, namely kala, occupies the head position as well as as far as the form is concerned and also as far as the meaning is concerned. So, this samasa refers to kala as the head, as it qualifies the kala semantically, but not formally. Formally, tishthatgu is an avya-ya and therefore panini classifies the list of words that begins with tishthatgu as avya-ya. Now, here is the list. Here are some elements which are part of this list. They are similar in nature with tishthatgu. Formally, they are avya-yavavas behaving as an avya-ya. Semantically, they are bahuvrihis qualifying some other element out of the samasa. Let us read those one by one. After tishthatgu is vahadgu, the time when the cows are brought back, brought home. Ayati-gavam, khale-yavam, khale-busam, luna-yavam, the time period when the barley is being cut. Luya-mana-yavam, putha-yavam, puya-mana-yavam, samrta-yavam, samhriya-mana-yavam, samrta-busam and samhriya-mana-busam. All these refer to the time period when all these actions are done. So, samrta-busam, when the busa or the husk is removed, samrta-yavam is when the barley was collected and brought, puya-mana-yavam when it was being purified, etc. These are the various meanings of these samasas. Similarly, we have samabhoomi and samapadati. So, evenness of the land and evenness of the food soldier. Similarly, sushamam, visamam, nishamam, dusamam and aparasamam. Goodness of evenness, that is sushamam. Opposite of evenness, that is visamam. Absence of evenness, that is nishamam. Bad evenness, that is dusamam. And other evenness, that is aparasamam. Similarly, we have ayatisamam, papasamam and punyasamam, which means coming year, unmeritorious year and meritorious year, respectively. Similarly, we have pranam, praratham, pramrugam, pradakshinam and aparadakshinam in this list. What they mean is pranam means an advanced day, praratham means an advanced chariot, pramrugam means an advanced animal, pradakshinam means advanced towards the south and aparadakshinam means other south. Similarly, we have the word samprati and also asamprati. What it means is now or not now. The next very important form which is part of this list is dhanda dhandi and musala musali. This is once again a very important yet complex phenomenon. Dhanda dhandi and musala musali are the examples of the sutra that we shall study when we study the bahuvrihi samasa. Tattra, tena, idamiti, sarupi, this is the sutra and these are the examples of the bahuvrihi samasa. Obviously, semantically they are bahuvrihi's but once again they are formally the avyai bhavas. So, even though the meaning is that of a bahuvrihi, preference is given to the form and the words are listed under the avyai bhava samasa. So, dhanda dhandi means the fight happened with one man striking stick on another and another man striking stick on the first mutual striking happen. Similarly, musala musali means the fight happened with one man striking musala. Musala is a particular weapon on another and another man striking it on the first one. So, there is a mutual striking of these weapons and this particular event where both are striking each other is called dhanda dhandi or is known as musala musali. Now, here we know that the suffix itch is also added at the end of the samasa. Therefore, we have dhanda dhandi where the constituent is dhanda and not dhandi. But there is a samasanta pratyaya e-addict to it which makes it dhanda dhandi as well as musala musali. By the sutra anesam api drishyate dhanda becomes dhanda and musala becomes musala. This is how some exceptional words are treated in the paninian grammar in the form of an akriti gana. This is very peculiar. We noted down this phenomena namely that semantically some words are closer to bahuvrihi, but formally they are very close to the avyayi bhava and panini chooses the form over the semantics and classifies them under the sutras which prescribe the avyayi bhava samasa. Next, we keep on studying the processing of the avyayi bhava samasa that happens with remaining semantic conditions stated in the subsequent sutras, how this particular process progresses to derive the final output in the form of a nominal root or pratyapadika and how that output behaves in the sentence. This we shall study next. Here are the texts referred to ashtadhyayi of panini, samartha nika from the vayakarana mahabhashya of Patanjali, vakyapadiyya of Bharatra Hari, kashikavratthi of jaya ditya and vamanan, and samasa prakarana of the vayakarana siddhantakamidhi of the great vattu ji dikshita. Thank you very much.