 Welcome. I welcome you all to this lecture in the course, Samasa in Panini and Grammar. This is the first course. We begin our lecture with the recitation of the Mangala Charana. Vishvasham Satchitanandam Vandeham Yokilan Jagat Charikarthi Bari Bharati Sanjariharthi Leelaya Vishvasham Satchitanandam Vandeham Yokilan Jagat Charikarthi Bari Bharati Sanjariharthi Leelaya We are looking at the theory of Samartha as stated in the Panimian Grammar. We said that the word Samartha has got two meanings. One is capable of and capable of expressing the interconnected meanings. We also said that a word unit which is capable of expressing the interconnected meanings is called to be Samartha. So a pratyapadika is not Samartha as it cannot express the interconnected meanings on its own just being part of the list without the pratyaya getting added to it. Once you add a pratyaya to a pratyapadika and if that pratyaya is a soup the entire word unit becomes a padha. So we can say that it has to be a padha that is a subanta and also a tinganta that is capable of expressing the interconnected meanings. We also said that the word Samartha is interpreted to mean Samaha Arthaha having the same meaning. In the previous lecture we have already seen the discussion in the great Vyakarana Mahabhashya on the interpretation of the word Samartha. And we shall study Ekarthi Bhava in some detail in this particular lecture. But before studying that let us recap the meaning of the word Samartha namely Samaha Arthaha. The interlinked subantas they are eligible to be compounded. The subantas and tingantas are Samartha but the speakers of Sanskrit have never made a compound between the subantas and tingantas. And the grammar has not yet explained any phenomenon into this particular format. The speakers of Sanskrit have compounded the subantas in their usage. And so in order to explain this particular fact the Sanskrit grammar notably the grammar composed by Panini has stated that it is these subantas which are interlinked which are eligible to be compounded. Such interlinked subantas undergo the process of compounding and this process of compounding involves several types of operations where a particular statement prescribes a compounding and then the elements are brought together and further processing happens. So several types of operations do take part in this particular process of compounding. This process evolves step by step and the compound is derived step by step with the help of or in accordance with the rules laid down in the grammar, the Paninian grammar. And such a process will generate an output in the form of a nominal root which will mean the same as the interlinked separated subantas. This is what is Samaha Arthaha. The generated output in the form of a nominal root will mean the same as interlinked subantas. This is what is Samaha Arthaha and this output meaning will be one unit. The input meaning where two or more units independent and separate units whereas the output unit in the form of meaning will be just one unit. That is the feature of the process of compounding and this output meaning will be the same as the interlinked meaning of the separate and independent subantas. This is why the compound is explained in terms of the sentence. A compound always can fall back upon the sentence to convey the explicit meaning which is hidden in the surface form of the compound. And this aspect we have studied earlier when we studied the passages from the Vyakarana Mahabhashya composed by the great Patanjali in which the distinction between Hekarthi Bhava and Vyapiksha was clearly stated in terms of certain parameters. Now let us study Hekarthi Bhava in some more detail because this is directly relevant for us in order to study the process of compounding as stated by the Paninian grammar. It is to be remembered however that it is only through Vyapiksha, it is only on the basis of the Vyapiksha where there is interlink between the meanings of the words that the process of compounding begins. And then the resultant output is of this particular feature which is known as Hekarthi Bhava. Let us study what is Hekarthi Bhava. Let us first of all study the literal explanation. What does the word Hekarthi Bhava stand for? And how is this word explained? So Hekarthi Bhava itself is a compound. It can be termed as Tatpurusha compound and in more detail it can be termed as Gati Tatpurusha compound. The explanation of this particular Tatpurusha is the following. Na Ekarthaha Ekarthaha Bhavati Na Ekarthaha Ekarthaha Bhavati The artha which is not one. There are many arthas so obviously there is no one meaning but now it is becoming one meaning. So meanings which were not one are becoming one and that is why Ekarthha and Bhav and so Ekarthi Bhava and here is the process of the derivation of this particular compound word. So there is this suffix chvi that is added over here after the word Ekarthha. So Ekaharthaha Ekarthaha this is the first compound to which is added the suffix chvi which means Abhuta Tatbhava which means that Ekarthha was not there earlier and now it has come into being. And so Ekarthha plus chvi plus Bhava. This chvi is a zero suffix as is stated here but because of this suffix this a gets substituted by long e and we have Ekarthhi chvi Bhava. Ekarthhi zero Bhava finally we have the word Ekarthhi Bhava. This a is substituted by e by the sutra asya chvau. This is how we derive the word Ekarthhi Bhava. What does it imply? Something which does not have one meaning is made to have one meaning. So there are two words in a sentence having independent separate existence though interlinked yet independent and separate existence. And those two words have separate meanings. That means that there are more than one meanings even though these two words are interlinked. So now the interlinked unit is such that it consists of two words as its constituents and these two words have got two meanings that is more than one meanings which are also independent and separate however they are interlinked. Now these two words which have separate meanings are made into one word in the process of compounding and similarly the two separate independent meanings are now made one. So the one word which is made up out of two words and now there are two meanings but these are made to be one. So this one word is made to have one meaning where there are two constituents and two meanings. This is what is Ekarthhi Bhava. What it amounts to is the merging or integrating of two meanings into one unit of meaning. As Patanjali has pointed out which we studied earlier, some Sureshtartha and Sangatarthha is the meaning of the word Samarthha when we have Ekarthhi Bhava and that is what is highlighted by the meaning of the word Ekarthhi Bhava itself. So if two units get merged or get integrated into one, obviously this one unit which is newly generated will have certain features in comparison with the input which consisted of more than one unit. And here are those three features enumerated on this particular slide. Ekapadhyya, Ekarthhi and Aikasparya. These are the three features of Ekarthhi Bhava. Aikapadhyya means the state of being one word, Ekapadthata. Aikarthhi means the state of being one meaning, Ekarththata and Aikasparya means the state of being one accent, Ekasvarata. These are the three important features of Ekarthhi Bhava, Aikapadhyya, Aikarthhi, Aikasvarya. Obviously it assumes that there was not Aikapadhyya, there was not Aikarthhi and not Aikasvarya at the beginning of the process of compounding. There were multiple padas and multiple meanings and multiple accents. At least two padas, two meanings and two different independent accents. There could be more as well but at least two were there and now they are made into one unit of pada, one unit of meaning and one unit of accent. In the sentence, there are two separate words denoting two separate interlinked meanings and they also have two separate accents. In the compounding process, the two words merge into one, two meanings merge into one and two accents merge into one and behave as one in the output form of the sentence. This is very, very crucial, very, very important. Let us study these features one by one. First, let us take Aikapadhyya, state of being one word. So in the sentence, we have Radnaha Purusho Gacchati, three words in the sentence. Radnaha Chasti Ekapachana, Purushaha Prathama Ekapachana and Gacchati, the Tigantha. So now, the meaning is the king's man goes. Three words, Radnaha Purushaha and Gacchati. Now when we do the Aikarthi Bhava, the Radnaha and Purushaha, two words, they become one unit and so now you have Raja Purushaha as one unit. And so now we have only two words in the sentence. In Radnaha Purushaha Gacchati, there are three words, three padhas and Raja Purushaha Gacchati, technically there are only two padhas. There are two terminations, one sip and one thing, that's all and therefore there are only two padhas. So Aikapadir thus reduces the number of padhas and makes them one padha, one unit. Similarly, Aikarthi, which is the state of being one meaning. So, Radnapa Purushaha and Gacchati, the three words have the three different meanings. Radnaha has got Rajan plus Gnas, Purushaha has got Purusha plus Su and Gacchati has got Gama plus Ti. As the division of Prakriti and Pratyayya, which we have seen earlier. Now, the meanings of all these, they are also linked and so Rajan plus Gnas, Rajan means Raja, Raja, Gnas means sambandha and so Rajan plus Gnas means Raja sambandha. Purushaha, the word Purusha means Purusha and the Pratyayya Su also means Purusha in accordance with the rule in the Panimian Grammar. So Purushaha means Purusha. Gacchati means Pratama Purusha ekavachana kartru vartamanakala gamanakriya. So Pratama Purusha ekavachana vinnakarta and vartamanakala and gamanakriya. So these are the meanings. There are three independent meanings. There are three square brackets which make one sentence meaning. But when we do the ekarthi bhava, Raja sambandha and Purusha, they get merged as meanings and then we have Raja sambandhi Purusha plus Pratama Purusha ekavachana kartru vartamanakala gamanakriya. Now we have only two meaning brackets. This is the effect of the ekarthi bhava in the form of ekarthi or ekarthata and we also have Aikasvaryya, the state of being one accent. So in Radhnya Purusha Gacchati where there are three words, the sentence has three different accents. So first of all we have Radhnya, then Purushaha and Gacchati. So Radhnya has got this initial vowel accented. In Purushaha as well the initial vowel is accented and in Gacchati no vowel is accented. So Radhnya Purusha Gacchati consists of Ra being accented and Pu being accented and nothing else is accented. This is in accordance with the accent rules stated in the Panimian grammar. Now when we join Radhnya and Purushaha and make them one padha and before that we join their meanings and make one meaning out of the two. So Aikarthya and Aikapadya are achieved. Then we also do the Aikasvaryya. And so in Radhnya there is one accent Ra and Purushaha has got one accent namely Pu. Now when they get merged obviously both of the accents cannot remain. Only one of the accents can remain because there is one unit that comes into being. Now which one of the two should remain that is the question and sometimes one of the two retains its own accents or sometimes some other additional accent is also marked as the feature of the process of compounding as it happens over here. So if one of the two accents of the two padhas were to be retained either this Pu initial or Ra initial accent would have been retained. But that is not the case. Samasasya, the sutra which comes at the end of the first padha of the sixth adhyayya says that even any the Purushaha compound or any such compound the final vowel becomes accented. And so in Rajapurusha we have the final uh getting accented so all other vowels they become anodhata. So we have Rajapurushaha and Gacchati and when we join them together this gh takes the shape of the Svarita. So the bottom line is that the word Rajapurusha which is one word gets one accent which is the final vowel. This is the important feature of Ekarthibhava. Amongst these three the question is is there any sequence in the process of speech production that is when a compound is produced what happens first. And so here is that sequential application. First there is Ekarthibhava, the state of being one meaning that is brought into being. So the speaker desires that let there be one meaning of the two constituents. This is part of the Arthakasha and this forces to have Aikapadhyaya that is the state of being one word and following it is Aikasparya which is the state of being one accent. Aikapadhyaya and Aikasparya are part of the Arthakasha whereas Aikarthya is part of the Arthakasha. So first Aikarthya then Aikapadhyaya and then Aikasparya this is the sequence. After having studied what is Aikarthibhava let us also study some other technical terms related to Aikarthibhava. The first is vratthi and vratthi is said to be pararthim vratthi. Let us study what is vratthi and what is pararthi. So vratthi means a typical word building process described in the grammar, a typical word building process. What it is defined is the following. It is defined as pararthya or pararthata which means a new composite meaning that is generated which propels the word formation process which is known popularly as the process of compounding. So pararthya is the feature of the vratthi. The merged meaning is the characteristics of the process of compounding and the merged word form and also the merged accent is the characteristic of the process of compounding. This is how vratthi and pararthya are explained. So in this process when two elements become one which one of them becomes the head of the newly generated one output. This is the typical question. So here we have x as a separate independent word followed by y as another separate independent word and these two are interlinked and then they come together and an output is generated namely x, y as a composite word, as a compound word and now in x and y independent words they were acting as the head of their units. So there are two heads but because this is one unit there cannot be theoretically two heads. There has to be one head so which one of the two becomes the head. There are four options either x retains its original headship or y retains its original headship or both x and y they remain the head or none of them become the head and something outside element that can become the head. There are these four options four possibilities. What does the head do? What is the role of the head? The head determines the interrelation of the unit in the form of the compound with other words in the sentence. So for example in Raja Purusha Gacchati it is the interrelation between Gacchati and Raja Purusha which is determined by the head in Raja Purusha which is Purusha. So it is this servant or the man of the king which is going so the inter linkage of Raja Purusha to Gacchati happens through the head namely the Purusha. And other words are connected to the non head only through the head and not directly or independently. So in Raja Purusha Raja is linked to Purusha and Purusha is linked with the action of going so Raja can be said to be linked with the action of going through Purusha and Raja is not directly linked with the action of going. Also the head determines the gender and the number of the unit. The head also determines the accent of the unit in most of the cases and the head also determines the type of the compound. Let us look at the by default heads in various compounds. As we know there are four major types of compounds in Samskrit, Avyaibhava, Tath Purusha, Dhvanduva and Bahuvrihi. So which one of the constituent acts as the head in these compounds. So if X and Y are the two independent units and they get compounded and XY as another unit is brought into being. In the Avyaibhava compound it is X the initial member of the compound assumes the head shape. In the Tath Purusha it is Y the Uttarapada assumes the head shape. In Dhvanduva both XY they are the heads and in Bahuvrihi compound none of the two X and Y they assume the head shape. Some other element outside the compound itself becomes the head. This is the distribution of the head shape across different compounds. This is by default and there are certain exceptions where this situation changes. To summarize merging of two units into one at all levels meaning word and accent is the main characteristics of the process of compounding. Also described in this lecture was the term Ekarti Bhava. This merging has got some correlation with the constituents of the compound. But it is also believed to have different and independent status which means that the merged output is one independent status and the theory says that this one unit is over and above the constituent unit. The theory also says that this one unit is rather undivided word denoting one undivided meaning. The constituents that are visible in this one unit they are not real. They are just the generation of the imagination of the speaker. These are the texts that are referred in order to discuss these various aspects. These are the traditional sources. Thank you very much and we shall deal with the Samartha and the concept of a Samartha in the next lecture. Thank you.