 Welcome, I welcome you all to this lecture in the course, Samasa in Maninian Grammar. This is the first course. We begin our lecture with the recitation of the Mangala Charana. Vishpesham Satchidanandam Vandeham Yokhilan Jagat Charikarthi Bari Bharti Sanjariharthi Leelaya Vishpesham Satchidanandam Vandeham Yokhilan Jagat Charikarthi Bari Bharti Sanjariharthi Leelaya So far we have studied the background theory of compounding or samasa as stated in the Maninian Grammar and as explained in the Maninian Grammatical Tradition. This tradition starts from Anini himself and then we have Katyaayana and Patanjali and Bharatri Hari and so many other great scholars coming to the modern age. And also we have such stalwarts in the field who have commented upon the process of compounding and have given us the nectar of scholarship in the form of traditional works sources some of which are quoted at the end of each lecture in this course. We base our analysis and our explanation of the process of compounding on all these sources and we also remain grateful and express our heartfelt gratitude to our teachers and the tradition. So far we have studied the Karaka theory as well as the Samartha theory. We then also studied the process of compounding. We also studied some basic concepts. We studied what is a laukika vigraha and what is an a laukika vigraha. Then we looked at the process of compounding in detail and in doing so constantly we were referring to the sutras of Anini and in accordance with those sutras certain steps in the derivation of compounds takes place. That is what we have been constantly saying. Now in this lecture and in the coming lectures we shall state those rules. The sutras of Panini which are required for performing those respective stages in the derivation of the compounds. So rules of compounding in Paninian grammar. We have already studied this part. The first and the foremost aspect of the process of the derivation of the compounds or samasas is the semantic conditioning where we need two or more interrelated words as parts of a sentence, parts of one sentence. We have already seen that the process of compounding takes place within a sentence. Sentence is the input for the process of compounding. And so samartha-padavidhi is the sutra 2.1.1 which deals with this particular semantic conditioning. The passages from the Vyakarana Mahabhashya which explained what is samartha which we studied earlier all of that is based on this particular sutra. In fact, Patanjali, the Vyakarana Mahabhashya ka rava has devoted one entire anika in explaining this particular sutra, samartha-padavidhi. What this sutra primarily means is that an operation based on the padha as input should be capable of denoting the interrelated meaning and should denote it as one merged unit. Samartha-padavidhi. The samartha as explained by Patanjali as intended in this particular sutra is of two kinds, vyapeksha-laksana-samartha and also ekarthi-bhava-laksana-samartha. We have studied what is vyapeksha, we have also studied what is ekarthi-bhava. We also studied the passage from the Vyakarana Mahabhashya where the word samartha was interpreted in four ways. And we said that some prekshi-tartha and some baddhartha-samartha is the explanation of vyapeksha whereas samartha-tartha and samsrishtartha are the explanations of ekarthi-bhava. The sutra and the principles stated therein namely that an operation based on the padha as input is samartha should be capable of denoting the interrelated meaning and also it should denote it as one merged integrated unit. So this particular principle governs the entire semantic conditioning, the entire process of compounding. So wherever we see the sutras prescribing or describing and stating the compounds, this particular condition, this particular sutra presents itself automatically because this is the base, this is the core idea of the process of compounding. In the absence of the application of this particular sutra, the process of compounding would not take place. What this sutra entails is that the speaker has decided that the two words which are interlinked, interrelated meaning-wise, the speaker has decided to merge them together and make them one unit at three levels, padha, artha and svarra. This is what this sutra in a nutshell tells us. So this is the semantic conditioning. Then comes the name of the entire process. And here we have a sutra, prakadarath samasah, 2.1.3. This sutra says that before the word kadara, which appears in 2.2.38, kadarak karmadharaye, so before this sutra and this sutra including every process prescribed by this sutra onwards, 2.1.3 onwards is called samasah. I repeat, before the word kadara, which appears in 2.2.38, kadarak karmadharaye, every process prescribed by this particular sutra onwards, 2.1.3 onwards is called samasah. This is considered to be an adhikara sutra and its scope is stated in the sutra itself that is 2.2.38. So we have 2.1.3 and 2.2.38, all the sutras in between they describe and also prescribe a process and the name of this particular process is samasah and we have already seen the meaning of the word samasah. So in a nutshell we can say that ashtadhyayi 2.1 and also 2.2 contain sutras which prescribes the process of compounding. 2.2 consists of only 38 sutras, the smallest father in the ashtadhyayi. So once again we can say that 2.1 and 2.2 contain sutras which prescribe compounding. So if you want to search for a sutra prescribing a particular compound you will have to search it into 2.1 and 2.2. This is the content of these two sections. To know such a content of parts of the text is called in the tradition vipatti. Now let us go to the necessary condition. We already know what is the semantic condition, we already know what is the name of the process. Now we go to the necessary condition stated by the sutras. So we have two sutras which state this necessary condition. The first one is sup which continues from 2.1.2 and we take it down to 2.1.4 which is sahasupa. Sup is 1.1 and sahasupa is 3.1. So the meaning is that a sup together with another sup. This is what is the necessary condition and of course samasaha continues and so we have the meaning of the sutra. Subantam, this is the expansion of sup from 2.1.2. Samartham, this is the expansion of supa. Samarthen, again samarthapadavidhi, saha samasyate samasaha. This is the meaning of this particular sutra, this is the necessary condition. So sup sahasupa, samasaha continues from 2.1.3 and samarthaha is already there from 2.1.1 and this is what is the meaning of the sutra. This is the basic necessary condition for the process of compounding to take place. You need two subanthas. What this also means is that interrelated word which is a subanta only is compounded with another subanta only by taking the risk of sounding little strict. Still we would like to use the word only twice and we would read the two bullets again. Interrelated word which is a subanta only, this is the necessary condition. It has to be a subanta and this subanta is compounded with another subanta only. So by saying the word only, we are excluding certain other types of words. Obviously that word is a tinganta type of word. So subanta can never be compounded with a tinganta. This is what this basic necessary condition excludes and dictates. We have seen that the reason why this is happening is because the speakers of Sanskrit have not thought about this particular process and have not produced usage in accordance with such a thought. And a tinganta can never be compounded with another tinganta. So this is the implication of the necessary condition. And this is once again, this is a by default condition because as we shall see later on when we study the sutra Mayura Vyamsakadayastha, we shall study that there are certain exceptional cases where a tinganta is compounded with another tinganta, but that is only an exception and that needs a strong theoretical base in the form of a positive statement which says that only one subanta is compounded with another subanta only and if that is interrelated and tinganta is never compounded with a subanta or with another tinganta as a by default rule. So sahasupa is also considered as an adhikara sutra and the scope of this adhikara sutra is up to 2.2.38 that is the entire samasa section. So sahasupa governs the entire samasa section. So this is the necessary basic condition for the process of compounding. The later tradition has also interpreted this particular sutra sahasupa as vidhi sutra. That means that this sutra is a samasa prescribing sutra, vidhi sutra. What this means then is that in general any interrelated subanta can be compounded with any other interrelated subanta and you don't specify which subanta is compounded with which another interrelated subanta and whether there is any additional meaning that is conveyed only by the process of compounding or not, nothing is specified. So any subanta can be compounded with any other interrelated subanta. Such a generic explanation and laying down of the necessary condition is used by the tradition to provide rule justification for those compounds which are in use but which do not have explicit justification from the sutras probably because those compounds they came into the usage at a later date. So this is how the sutra sahasupa is interpreted. The samasa output thus generated by this vidhi interpretation of sahasupa 214 is termed as supsup samasa or kevala samasa by the later commentators supsup samasa or kevala samasa. So any samasa for which you will not find any specific statement in the grammar of panini can be termed as supsup samasa or kevala samasa and the justification for such a samasa can be 214 sahasupa which is a very generic statement. Any subanta which is interrelated to any other subanta can be compounded. And the example cited is purvam bhutah and this gets compounded and you have the output in the form of bhutapurvaha. Purvam bhutah bhutapurvaha. This is cited as the example of such a supsup samasa or kevala samasa. But we find several examples and several instances where the commentators comment upon compounds and similar words and say that they are to be considered as kevala samasa or supsup samasa generated by this particular sutra. Especially in the commentaries written on the mahaka viyas we come across such statements quite regularly. After the laying down of the necessary condition by sahasupa, let us now study how purvapada nirdharana is done. So now alavkika vigraha has taken place and after this is done we do the purvapada nirdharana. We decide the initial member of the compound and the final member of the compound, uttrapada. So purvapada nirdharana is determination of the initial member of the compound. This is done by the sutra upasarjanam purvam 2230. The subanta which is termed as upasarjanam is determined as purvapada and what remains is generally the uttrapada. So upasarjanam purvam states that any element which is upasarjanam is the initial member of the compound, purvam. Now the next question is how does the grammatical system determine which is an upasarjanam? And this question is addressed by Panini himself who says that prathama nirdhistham samase upasarjanam 123. What this means is that that subanta which is mentioned in the prathama vibhakti in the samasa prescribing sutra samasasastre that is termed as upasarjanam. We repeat that subanta which is mentioned in prathama vibhakti in the samasa prescribing sutra samasasastre is termed upasarjanam. Let us take an example shashti 228. In this sutra the word shashti appears in prathama. There is only one subanta and this subanta is shashti and this is mentioned in prathama. So now the subanta which ends in shashti that is a shashthyantha is termed as upasarjanam and then this shashthyantha is placed as the initial member of the samasa. So for example if you have a sentence radhnyapurushogachhati of course in a sentence the order is not so significant and you can obviously put the word radhnyaha at different places it can come in the initial position of the sentence or it can also come in the middle of the sentence or it can also go and occupy the final position in the sentence. So we can have radhnyapurushogachhati or purushoradnyogachhati or gachhati purushoradnyaha. The meaning is same. Now when we decide that radhnyapurushaha is to be compounded as a speaker then obviously we decide the order of the compound we decide what is going to be the purvapada. Now in this case say in shashthy appears in the prathama vibhakti in the sutra we will say that the shashthyantha subanta in this case is radhnyaha and it is interrelated to another subanta in the sentence namely purushaha. So radhnyaha is termed upasarjanam and then it is placed as the initial member of the samasa. So now we will have radhnyaha and purushaha and our process of compounding will now begin once we write the alaukika vigraha. So we will write it as rajan plus ghas this is shashthi vibhakti plus purusha plus so this is prathama. So this is the shashthyantha padha and this occupies the first position primarily because the word shashthi occurs in the prathama vibhakti in the sutra shashthi. Let us take another example. The sutra is panchami bhyena. This sutra states the vibhakti tadpurusha panchami tadpurusha. This is 2137. What this means is that an interrelated subanta which ends in panchami that is in the fifth triplet is compounded with another interrelated subanta whose pratipadika is bhaaya. Now in this sutra the subanta panchami is mentioned in prathama and therefore so panchami, panchammya, panchammya, panchami is 1-1. So any subanta which ends in panchami and which is interrelated to bhaaya is termed upasarjana and that will be placed as the initial member of the samasa. So if we have the meaning namely fear from a thief, chaurad bhayam, you can write it as bhayam chaurad. Still chaurad because it is panchami of chaurad and it is interrelated to bhaaya so it will be termed as upasarjana and it will be placed as the first member of the samasa. So chaurad bhayam is the sentence and the alau kikavigraha is choura plus ngas plus bhaaya plus su and then we see that choura plus ngas has occupied the initial position of the compound and then finally we get the compound output namely choura bhaaya. Another example of the same kind is saptami shoundaihi. In this case the word saptami appears in the first case prathamavipatti, saptami, saptammyau, saptammyaha. This is 2140 and the meaning of the sutra is an interrelated subanta which ends in saptami that is the 7th triplet is compounded with another interrelated subanta. So any subanta which ends in saptami and which is interrelated to saptami is termed upasarjana and will be placed as initial member of the samasa. So if you have the meanings killed and diced aksheshu shoundaha or shoundaha aksheshu where aksheshu is saptami of aksha and is interrelated to shoundah. It is termed upasarjana by prathamavipatti saptami samasa upasarjana and will be placed as first member of the samasa and so will have aksheshu shoundaha. Then it is converted into alavkika vigraha as aksheshu shoundah su and here we see aksha plus su. This is the saptami bahu vachana. So aksha plus su and this is the prathamayika vachana shoundah plus su. So this will occupy the initial position and finally we will get the output aksha shoundaha. To summarize the process of compounding is rule based in paninian grammar starting at the cognitive level and coming down to the auditory level. There are rules for undergoing the process of merging from separate entities. Minutely detailing every aspect and providing systemic support. There are more such steps in the process which are rule based and we shall study them in the next lecture. These are our references Samarthanika which was mentioned earlier in the lecture. Thank you very much for your patience.