 Welcome. I welcome you all to this lecture in the course, Samasa in Paninyan Grammar. As is our practice, we begin our lecture with the recitation of the Mangala Charana. Vishvesham Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharti Sanjariharthi Leela Ya Vishvesham Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharti Sanjariharthi Leela Ya In this course, we are concentrated on the three types of samasas namely the avyayi bhava samasa, the bahubrihi samasa and the dvandva samasa. Currently, we are focused on the avyayi bhava samasa which is a very important type of samasa in Sanskrit. The features of the avyayi bhava samasa can be represented in the form of an equation shown on this slide. We have two independent separate entities X and Y in terms of the word form as well as the meaning as well as the accent. This X and Y are semantically linked. The speaker of Sanskrit decides to merge them together and the process happens and a newly generated one output is ready there for use. This one output is XY. This is one output in terms of the word form as well as the meaning as well as the accent. If we speak in terms of the constituents X and Y, we say that in this XY one unit X acts as the head both in terms of the word form as well as the meaning. Now X in the avyayi bhava samasa is an avyayi in almost all the cases. Now the formal feature of XY will be dictated by this X which is an avyayi. And so now XY will also attain the status of an avyayi or indeclinable. So we also see that the name avyayi bhava is significant because what is not an avyayi, so Y is not an avyayi. So XY cannot be called to be an avyayi is now turned into an avyayi. So XY becomes an avyayi on account of the sutra stated in the astadhyayi avyayi bhavascha 1141. Also semantically the meaning of the avyayi acts as the head. What it implies is that when XY as one unit is related to any other word in the sentence and the meaning of that word in the sentence meaning, then it is through this X that this XY gets connected that is the normal way in which the processing happens in Sanskrit. Thus this small equation summarizes the features of the avyayi bhava samasa. And therefore in order to highlight the head amongst XY, we have foot X in the bold characters. In the astadhyayi the grammar composed by Panini, avyayi bhava samasa is treated at various places in different manners. For example, the samasa vidhayaka sutras or compound prescribing sutras stating specific conditions under which the avyayi bhava samasa takes place. This is a section that begins with 215 namely avyayi bhavah and continues up to 2121 anyapadharthecha saudnyayam. This is a small section in which we find the avyayi bhava samasa prescribing sutras. Incidentally, 2122 is tattvarushaha. From 2122 onwards, the sutras prescribing the tattvarusha samasa begin and we have already studied them in the first course on samasa. The samasantha pratyaya vidhayaka sutras, sutras prescribing the end of the samasa suffix. These sutras are found once again in a very small section from 54107 up to 54112. There aren't too many spara vidhayaka sutras as far as the avyayi bhava samasa is concerned. There are a few, one of them is 62121 where the word avyayi bhava is explicitly mentioned. Now currently we are studying some of the samasa vidhayaka sutras stated in the section beginning with 215 avyayi bhava up to 2121 anyapadharthecha saudnyayam. We have already studied 216 which is avyayam vivakti samipa samraddhivridhyarthabhava kyaya sampratishaptapradarbhava pashchat yatha anupurvaya yogapadyasadrishya sampatisakalyanda vachaneshu. We have already studied various semantic conditions stated in this particular sutra in which an avyayi gets compounded with another interrelated subanta. We have also studied examples. Now we also noted there that amongst these various conditions there is one called yatha and there we stated that the word yatha stands for its four meanings over there. And in that relation there is one more sutra stated by panini which is what we study now. This is 217 yatha asadrishya yatha asadrishya. There are two words in the sutra yatha which is in prathama ekavachana one slash one indicating that this word becomes an upasarjana. On account of the sutra prathama nirdistam samasa upasarjanam one two forty three and then this upasarjana occupies the initial position in the samasa on account of upasarjanam purvam. Another sutra in the asadhyayi two two thirty. The second word in this sutra is asadrishya seven slash one in the sense of other than similarity. Sadrishya is similarity or sadrishya is other than similarity. Words continued are avyayam from 216, sup from 212, sahasupa from 214, samasaha from 213, avyayibhavaha from 215, samartha padavidhi obviously from 211. And having put all these words together and their meanings together we get the meaning of the sutra in the following way. The avyayasubanta yatha is compounded with another semantically related subanta only in the sense of other than similarity and the resultant samasa is called avyayibhava. I repeat the avyayasubanta avyayam and sup yatha yatha is there in the sutra is compounded with samasya another semantically related samarthena subanta subantena only in the sense of other than similarity asadrishya and the resultant samasa is called avyayibhava. As we have already studied there are four meanings of the word yatha, yogyatha which means fitness or propriety or compatibility etc. Vipsa means repetition, fadartha nativratthi means not crossing the capability of any given element and sadrishya is similarity. Now in the three senses the word yatha gets compounded that is what this sutra says. Let us look at the examples one by one. Yatha in the sense of yogyatha or fitness or propriety or compatibility is the first case. Now the meaning to be conveyed is the teachers teach in a manner that is befitting a teacher. Adhyapakasyya yogyam patayanti adhyapakaha. Now this is the laukika vigraha, yogya is the meaning which gets represented by yatha. Since yatha is mentioned in prathama it becomes upasarjana so it occupies the initial position in the samasa. So we have yatha plus su plus adhyapakha plus nas. Yatha here is indicating or denoting the meaning of yogya. Now this is the laukika vigraha, yatha plus su plus adhyapakha plus nas. This is the laukika vigraha. Now the samasa saudhnya applies. Therefore the prathipadika saudhnya also applies. And then we apply the sutra supodhatup prathipadika yogho 2471 and delete the soaps. So we have next step yatha plus zero plus adhyapakha plus zero. And then we join these two words together yatha adhyapakha and we do the sandhi, necessary savarna dirga sandhi and we get the finally derived compound output namely yatha adhyapakha. This is an avyai bhava samasa. This ends in short a. Now when this becomes an input of the sentence we add the suffix su to make it a pratha. So we have yatha adhyapakha plus su. Now since this is an avyai bhava samasa which ends in short a yatha adhyapakha, the su prathaya is not deleted as is usually done when it comes immediately after an avyaya. Now this su is not deleted but rather it gets substituted by am on account of the sutra avyai bhava atom tvapancham myaha 2483. Now avyai bhava atom tvapancham myaha and then we have yatha adhyapakha plus am. Then once again we apply the sandhi rules amipur vaha and we get the form yatha adhyapakham. This is the pratha to be used in the sentence. So when we use it in the sentence we will see yatha adhyapakham acharati siksakaha. Teachers behave in the manner which is befitting a teacher. Yatha adhyapakham acharati siksakaha. So yatha adhyapakham is the subanta form of yatha adhyapakha and this samasa is acting as the qualification of the action. That was the example of the word yatha used in the sense of yogyata. Let us now look at the example in which the word yatha is used in the sense of vipsa or repetition. When the meaning to be conveyed is you may invite each old teacher. This is the laukika vigraha denoting the sense each old teacher. Now this is transformed into the laukika vigraha namely yatha plus su plus vruddha plus am. The repetition is the sense denoted by the avyaya yatha. Since the word yatha is mentioned in prathama in this sutra, it becomes upasar janah and then it occupies the initial position of the samasa. So we have yatha plus su plus vruddha plus am. Now this is the laukika vigraha and so this gets the prathipadika saudhnya and so this gets the samasa saudhnya and then it gets the prathipadika saudhnya. And after that we apply supodhatup prathipadika yoho 2471 which deletes both the sups namely su and am. And so we get yatha plus zero plus vruddha plus zero. And then we join these words together and we get the finally derived compound output in the form of yatha vruddha or prathipadika. And then we use the word yatha vruddha which is an avyayi bhava samasa and avyayi in the sentence. And so we add the pratyaya su after the word yatha vruddha. So we have yatha vruddha plus su. Now since yatha vruddha is an avyayi bhava samasa which ends in short a su is not deleted as is the usual practice as far as an avyayi is concerned but rather su is substituted by am on account of the sutra. So we have yatha vruddha plus am. Then we apply the sandhirul and we get yatha vruddham. And the sentence in which this word is used is yatha vruddham acharyan amantrayasvar. What this means is please you may invite each and every teacher. So here yatha denotes the sense of vipsa vruddham vruddham acharyan amantrayasvar. Each old teacher you may please invite. After having looked at these two senses and the examples in which the word yatha was used let us now study the third meaning of the word yatha namely padartha nati vritti. Not crossing the capability of an element padartha is an element anati vritti. Ati vritti is crossing an element crossing the capability of an element anati vritti is not crossing the capability of an element staying within the limits. So in accordance with the capability of intellect a student studies if this meaning is to be conveyed we have matim anatic kramiya and chhatraha pathati and something like that. Matim anatic kramiya is the laukika vigraha. Now the word yatha stands for this anatic kramiya which is padartha nati vritti because the word yatha is mentioned in prathama in the sutra yatha asadrishye it becomes upasar janam by prathama nirdishtam samasa upasar janam and then it occupies the first position of the samasa. So we have yatha plus su plus mati plus am. Now matim anatic kramiya is the laukika vigraha yatha plus su plus mati plus am is the laukika vigraha this gets the samasa saudhnya and then it gets the prathipadika saudhnya and then we apply supodhatup prathipadika yoho 2471 which deletes both the sup's and so we have yatha plus zero plus mati plus zero and finally we get the compound output in the form of yatha mati which means in accordance with the capability of intellect yatha mati now when we use the word yatha mati in the sentence we add the suffix su to it so we have yatha mati plus su and then because this is an avyai bhava samasa and avyai bhava samasa is an avyaiya so we apply avyayadap supaha to 482 and delete su and so we get yatha mati as the subantapada to be used in the sentence so when we use it in the sentence we get the following example yatha mati chhatraha adhite a student studies or recites in accordance with his own capability without crossing the limits of his capability yatha mati chhatraha adhite now when sadrishya is the meaning intended and denoted by the word yatha it does not get compounded for example devadatta is similar to yadnyadatta this is the meaning to be conveyed yatha devadatta tatha yadnyadatta what it means is yad vishesh dharma van devadatta devadatta possesses a specific property the same property yadnyadatta also possesses this is what is sadrishya to possess the same property that is what is sadrishya now in this sense you cannot compound devadatta and yatha yatha devadatta yatha devadatta am yadnyadatta this is not possible why because this sutra explicitly negates the samasa of the word yatha meaning of sadrishya or similarity when it says yatha asadrishya what is also observed is that this particular sutra is stating the samasa with respect to the word yatha only whereas the earlier semantic condition stated in 216 was such that any other avyayya which also denotes the sense of yatha got compounded except of course in the sense of sadrishya now let us go to the next sutra 218 which is yavat avadharane there are two padas in the sutra yavat and avadharane yavat is one slash one and therefore it becomes upasarjanam by the sutra prathaman yadistam samasa upasarjanam and so it will occupy the initial position in the samasa avadharane is seven slash one in the sense of determination avadharane is yatha parichched or yatha nishchaya the determination of a particular amount yatha determination of volume the words continued in this sutra are avyayam from 216 sup from 212 sahasupa from 214 samasaha from 213 avyayibhavaha from 215 and of course samarthapad vidhi from 211 so the meaning of the sutra is the following the avyayya subanta yavat is compounded with another semantically related subanta in the sense of determination and the resultant samasa is called avyayibhava I repeat the avyayya subanta yavat avyayam subantam avyayam sup yavat is compounded samasya te with another semantically related subanta samarthena subantena sahasamasya te in the sense of determination avadharane and the resultant samasa is called avyayibhava so when the meaning to be conveyed is having determined the number of verses so many are the salutations to Hari so Hari is to be saluted and many times Hari needs to be saluted and you decide about the overall quantity of the salutations on the basis of the number of verses so we have yavatah shlokaah as the laukika vigraha now the laukika vigraha is yavat plus jas plus shoka plus shloka plus jas now the laukika vigraha is yavat plus jas plus shloka plus jas this is the laukika vigraha this is termed as samasa so it is termed as pratipadika therefore we apply supodhatup pratipadika yoho and delete both the subs namely jas and jas so we have yavat plus zero plus shloka plus zero so we delete both the zeroes and we have yavat shloka and then we apply the sandhirul and we get yavat shloka as the finally derived compound output sastroti is the sutra that we apply and we also apply abarthika chatvam ami itivacham and so we get yavat shloka as the finally derived compound output when we use this in the sentence we use the suffix su to make it a padha so we have yavat shloka plus su and then since the avyayi bhava samasa yavat shloka ends in short a so we don't delete su as we do it in case of an avyayi but rather we substitute this su by am on account of the sutra now yayi bhava atomdpapancham yaha so we have yavat shloka plus am then we apply the sandhirul once again and we get yavat shlokam and we use it in the sentence we say yavat shlokam achitap pranamaha so many verses that many are the salutations to hari so the salutations to hari are counted in terms of the number of verses that we have in this particular text yavat shlokam achitap pranamaha in the absence of the semantic condition of avadharana or determination yavat is not compounded in this manner so for example yavat dattam kavat bhuktam this is not avadharana what it means exactly is whatever was given that much was eaten this does not tell you a specific quantity specific volume of how much food was eaten avadharayati kiyat bhuktam one cannot determine how much was eaten so since there is no avadharana there is no iyattaparichchedha there is no compounding also over here yavat dattam these are two different words however right now they are written together on account of the sanny similarly avad bhuktam also but there is no compounding that has taken place next we study how the processing of avai bhava happens with remaining semantic conditions stated in the subsequent sutras in the ashtadhyayi how it progresses to derive the final output in the form of a nominal root or prathipadika and how that output behaves in the sentence this we shall study again in the next lecture these are the texts referred to thank you very much