 Welcome, I welcome you all to this lecture in the course, Samasa in Paninian Grammar 2. As is our practice, we begin our lecture with the recitation of the Mangala Charana. Vishvesham Satchitanandam Vandeham Yo Kilan Jagat Charikarthi Bari Bharati Sanjari Bharati Leela Ya We are studying the Karaka theory. Earlier we said that the theory of compounding is called Samartha theory in Paninian Grammar and it is based on the Karaka theory. In order to understand Karaka theory better, we studied the three types of meanings available and discussed in the Paninian Grammar tradition. Namely the Pragrtyartha, the Pratyayartha and also the artha of their samsarga or sambandha which is called the samsarga artha. We noted down that the Vibhaktis or the Pratyayas denote Karakas and there are six Karakas and we also noted down the names of these six Karakas in the previous lecture. There we noted them down as Kartakarma, Karana, Sampradana, Apadana and Adhikarana in this particular order. We also stressed on the fact that there are six Karakas and there are seven Vibhaktis technically speaking in Paninian Grammar. Now let us study this Karaka theory in little bit more detail. These are those six Karakas that we studied earlier in this particular order. In Paninian Grammar however, the sequence of these Karakas is different. That is shown on this particular slide. First comes Apadana, point of separation. This is stated by Ashtadhyay 1.4.24. Then comes Sampradana. This is stated by Ashtadhyay 1.4.32. Then comes Karana instrument. This is stated by the Sutra Ashtadhyay 1.4.42. Then comes Adhikarana, location stated by the Sutra Ashtadhyay 1.4.45. Then comes Karma or object stated by the Sutra Ashtadhyay 1.4.49. And finally comes Kartaa, agent stated by the Sutra 1.4.54. This order is very peculiar and this peculiarity is explained in the other course called Introduction to Paninian Grammar. We shall not go into that detail here. Our main purpose is to understand what these six Karakas are from the point of view of our present concern in this particular course where we are focusing on Avyaibhava, Bahuvrihi and Duvandva Samasas. Let us take up one by one each Karaka, look at its definition given in the Ashtadhyay and try to understand what that concept is. First is Apadana stated by Ashtadhyay 1.4.24. Point of separation. The Sutra 1.4.24 is Dhruvam apaye apadanam. There are three words in the Sutra, apadana is the saudhnya, Dhruvam is the saudhni. Dhruv means constant or stable. Apaye means separation. So overall, this Sutra means that that is an apadana which is constant in the act of separation. Later on in the text composed by Bharathri Hari, namely the Vakyapadiya, Apadana is delineated in three categories namely Nirdishta Visaya, Upattha Visaya and also Apekshita Kriya. However, we will not go into the details of these in this particular course. Let us take an example. Ramalakshmana, Prayagat, Kashim, Gacchata. Rama and Lakshmana go to Kashi from Prayagat. In this example, Rama and Lakshmana are initially located in Prayagat. Now they get separated from Prayagat and there is Apaye that is happening. In this Apaye, Prayagat is Dhruva. Therefore, it is termed as Apadana and then by another Sutra, Apadana Panchami, the Panchami Vibhakti, the fifth case is added in order to express Apadana and therefore Prayag gets the fifth case and it becomes Prayagat. Ramalakshmana, Prayagat, Kashim, Gacchata. This is an example of an Apadana. Let us now move ahead and study what is a Sampradana stated by the Sutra 1.4.32 onwards. Well, 1.4.32 is Karmana, Yama, Abhiprayati, Sampradana. This is a recipient of the result of the action. What this Sutra means is that that which the agent wishes to reach or connect through the object is termed as Sampradana. I repeat that which the agent wishes to reach or connect through the object is termed as Sampradana. For example, Acharyaha Lambakarnaya Grantham Dadati, which means a teacher gives a book to Lambakarna. Lambakarna is an example of a Bahubrihi Samasa. Now here the action of giving is described in the verbal form Dadati. Book is the object, teacher is the agent. It is through this object, namely the book that the agent, namely the teacher, wants to reach Lambakarna. Therefore, by this definition, Lambakarna is the recipient of the object of this action and hence Lambakarna is termed as Sampradana. Let us now move ahead and study what is a Karana. Karana is stated by the Sutra 1.4.42. Karana is the most effective instrument. The Sutra is Sadhagatamam Karanam. Now what is the most effectiveness? The most effective means which when operationalized, brings about the result of an action is termed Karana. Sadhagatamam. For example, Umarame Lekhanya Graha Patham Likha Taha. Uma and Rama write the homework by a pen. Now here, the action described is that of writing. Uma and Rama are the agent and the homework the object. The pen is acting as an instrument which when operationalized, the result of the action of writing is accomplished. And hence the pen is termed Karana. And then by the Sutra, Karatru Karanayos Tritya. Tritya Vibhakti is added after Lekhani. And then we have Lekhanya in Tritya. Let us now study Adhikarana stated by 1.4.45. Adhikarana is a substratum and the Sutra is Adharo Adhikarana. The substratum of the process as well as the result is termed as Adhikarana. So, we have two types of Adhikaranas. Karma Adhikarana and also Kartradhikarana. These Adhikaranas are also classified in the grammatical tradition as Avpashleshika, Vaishayika and Abhivvyaapaka. We shall not go into the details of these in this particular course. Let us look at the example of the Adhikarana Karaka. So, we have Gopala Deepakau Kate Asate. Gopala and Deepak sit on the mat. In this case, the action described here is sitting by the verbal root Asate. Gopala and Deepak being the agents. Now their substratum is the mat. And hence mat is termed as Adhikarana. This is Kartradhikarana. And then, Saptam Yadhikarana Icha is the Sutra which applies and Saptami Vibhakti is added after the word Kata in order to express this Adhikarana. And so we have Gopala Deepakau Kate Asate. Gopala and Deepak sit on the mat. Let us look at the second example. Devadatta Stalyam Odhanam Pachati. Devadatta cooks the rice in a vessel. The action described here is the action of cooking. Devadatta is agent and Odhanam or rice being the object. Now Staly is the substratum of the Odhanam or rice. And hence Staly is termed as Adhikarana. This is, we note, a Karma Adhikarana. And then once again by the Sutra Saptam Yadhikarana Icha the Saptami Vibhakti is added in order to express the meaning of Adhikarana after the word Staly. And so we have Stalyam. Let us study Karma now. Karma is stated by the Sutra 1.4.49. Karma refers to an object and the Sutra stating this is Karma. What it means is that an element which is most desired to be reached or connected by the agent is termed Karma. Once again an element which is most desired to be reached or connected by the agent is termed as Karma. The Paninian grammatical tradition has observed that Karma can be classified under three broad umbrellas which are Nirvartya, Vikarya and Prabhira. Once again we shall not be dealing with these three in this particular course. Let us look at the example. Here the action described is the action of going by Gacchataha. Lata and Gita being the agent of this action. This agent wishes the most to connect to the Paathashala through the action of going and hence it is the Eepsitattama and hence it is termed Karma. Because Karma is not expressed by the verbal suffix thus the Sutra, Karmani Dvitiya applies the Dvitiya Vibhakti after the word Paathashala in order to express the meaning Karma. And then we have finally Kartha which is 1.4.54. Kartha is an agent. The word Swatantra defining Kartha is Swatantra Kartha. The word Swatantra has got two constituents. Swa means self and Tantra means main or head. What it amounts to is that Swatantra means own self as head or main therefore independent where one's own self is the head or main element. So now an element which is independent in the action is termed as Kartha. This independence is in accordance with the cognition of the speaker. One which brings together all the entities to play different roles in the accomplishment of an action is what this independent amounts to. This is Swatantra Kartha. Let us look at the example once again. Devadatta, sthalyam, odhanam, yadnyadattaya, pacchati. Devadatta cooks the rice in a vessel for yadnyadatta. Odhana is rice which is the object. Sthali is the substatum of the odhana which is the karma dhikarana. Yadnyadatta being the recipient and it is this devadatta who brings all these above elements together to accomplish the action of cooking. Odhana on its own cannot bring about the result of the action of cooking. Sthali also cannot bring about the result of the action of cooking on its own. So also yadnyadatta which cannot bring about the result of the action of cooking by bringing all the elements together. However, it is devadatta who brings all the above elements together, sthali, odhana and yadnyadatta in order to accomplish the action of cooking and to bring about the result of the action of cooking. Therefore, devadatta is swatantra amongst all the elements stated here in this particular sentence. And hence devadatta is termed karta. Now in this particular case where the verbal form is pachati, we have ti which expresses karta and devadatta is the same as karta. Devadatta is non-different than karta. The role of devadatta in the accomplishment of the action of cooking is already expressed by the verbals of ti and therefore now we can add the prathama-vibhakti after the word devadatta which technically, according to panini, may mean nothing but the pratipadikarth. So we have devadatta, sthali, odhana, yadnyadatta, pachati. Devadatta cooks the rice in a vessel for yadnyadatta. This is an example of karta. To summarize, the six karakas act as representation of an individual view point, an individual world view. Amongst the six karakas, karta and karma are the two karakas which are very close to the verbal action and the verbal vibhakti expresses either of these two and then the theory of abhidhana comes into play and expresses different karakas using different vibhaktis. Remember, we studied this karaka theory because it is on this that the theory of compounding is said to be based and karakas are the meanings denoted by the vibhaktis and vibhaktis are nothing but pratyayas. So karakas are the vibhakti-arthas and therefore they form the core of the meaning element in the sentence because in the padartha, the pratyayartha or the meaning of the pratyayya acts as the element which is head. So the karakas form the core of the meaning element in the sentence which is nothing but the relation of entities with the action. These meanings feed into the theory of compounding as we shall see later on. The meanings which are interrelated in this particular manner become eligible to be used in the sentence. These are the texts referred to. Thank you very much.