 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. Vishvesham Satchitanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjari Bharati Leela Ya Vishvesham Satchitanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjari Bharati Leela Ya In the previous lecture, we have seen what is not Samartha and therefore what is not eligible to be compounded. We said there that the answer to this question, what is Samartha, is twofold. One, Samartha means capable of and two, Samartha means having the same meaning. We studied the first meaning capable of and we studied what is not capable of getting compounded. We said that the words in the sentence playing different roles in the accomplishment of an action, we said that the meanings which play different roles in the accomplishment of an action, even though they are interlinked with the verbal action denoting word and the meaning, they are not compounded as a general rule and the karakas themselves are not interlinked, therefore they can not also be compounded. Now, in this lecture we shall see what is the meaning of capable of and what all can get compounded. There was one very important conclusion that we reached in the previous lecture when we said that the karakas cannot be compounded with the action denoting word with the thing suffix. Let us elaborate this further and in this context let us see how the karakas get compounded with another set of suffixes added to the verbal root denoting action. So, the first meaning of samartha is capable of, that is capable of expressing the interconnected meanings. A word unit capable of expressing the interconnected meanings is what is called as samartha or capable of. Pratipadika, a nominal root on its own is not samartha as it cannot express the interconnected meanings on its own without the pratyayya getting added to it. So, a pratipadika has to be a padha, that is a subanta and a dhatu has to be a tinganta which is then capable of expressing the interconnected meanings. So, for example, pitambaraha prayagat kashim gacchati and rathena kartikamase pujanaya kashim gacchati. This was the sentence that we studied earlier. Now, if we add certain words with the krt suffixes after the verbal roots, then they become interconnected and also eligible to be compounded. So, if we say pitambaraha prayagat nirgataha rathena prapitaha samagate kartikamase devastya pujanaya kashim gacchati. If we expand our sentence like this with the meaning namely, Hari who went out of prayagat being taken there by the chariot in the arrived month of Kartika goes to Kashi for the worship of God. Here, there are sets of words indicated in different colors in order to highlight the fact that the words nirgatah prapitah samagatah and devastya they show a different feature which is quite close to what is samartha. The words nirgatah prapitah samagatah pujanah are derived from the verbal roots gamma apah gamma and puja to worship, gamma to go, apah to reach, gamma to go and puja to worship. By adding the suffixes th and ana, so nirgatah is derived by adding the suffix th to the verbal root gamma with the proverb nir. Prapitah is derived by adding the suffix th to the verbal root apah with the proverb pr and also the causative. Samagatah is derived by adding the suffix th to the verbal root gamma with two preverbs sum and a. Pujanah is derived by adding the suffix ana to the verbal root puja. These suffixes, namely th and ana, are termed krt by ashta dhyayi 3193 and the words thus formed by adding these suffixes are called krdantah words. So nirgatah, prapitah, samagatah and pujanah, these are all krdantah words. These krdantah words become nominal roots or pratipadikas by ashta dhyayi 1246. So these words become pratipadikas and then eventually they also become subanthas. They have peculiar characteristics, semantically they denote an action, formally however they are nominal root. Thus we observe that they retain both the features, namely denoting action involving karakas and getting interlinked with other meanings and words and also be subanthas, that is extremely crucial. So if we write the same sentence with the suffixes mentioned, we can say that we have pitambara plus su, plus ratha plus ta, plus pr, plus ap, plus th, plus su, plus deva, plus gnas, plus puja, plus ana, plus ne, plus prayag, plus nasi, plus nir, plus gama, plus ta, plus su, plus sam, plus a, plus gama, plus ta, plus ni, plus kartikamasa, plus ni, plus kashi, plus am, plus gama, plus thi. Here we write down the same sentence in terms of the prakriti and the vibhakti pratyaya. Pitambara is the prakriti, su is the vibhakti pratyaya and so on and so forth. Now the words which were mentioned in particular colours, where the krdanta word was used, they now become samartha. They are capable of getting compounded. They are capable of expressing the interconnected meaning and therefore they are eligible to be compounded. And once we compound these words, prayagat nirgataha, we get the compound prayag nirgataha, rathena prapitaha, we get the compound rathaprapitaha, samagate kartikamasa, and we get the compound samagat kartikamasa. Deva pujanaya and we get the compound deva pujanakashim gacchati. So prayag nirgataha, in which prayag is related to the action of going denoted by the verbal root gama with the proverb nir, shows that they are interrelated words. Similarly, rathaprapitaha, ratha and prapita are interrelated. And so also are samagata and kartikamasa. Similarly also deva pujanaya. So we have these compounds. Now, if we expand the same sentence further for understanding what is samartha and this is the second answer or second explanation. And we also use the scheme of colors over here to demarcate certain set of words. For example, prapta vidya yena sahapitambaraha, punyaha sangamaha yatra tasmad prayagata, tivraha vegaha yasyatena rathena, shite kartikamasa, shaktim anatikramya, chakram panau yasyatasyadevasya pujanaya, pavitram palam yasyaha, tam kashim, gacchati. This means Hari who has obtained knowledge or learning from the great prayagata which hosts the holy confluence by the chariot whose speed is sharp. In the cold month of Kartika goes to Kashi which gives holy results for the worship of God who holds a chakra in his hand in accordance with his capability. So now, prapta vidya yena sahapitambaraha, punyaha sangamaha yatra tasmad prayagata, tivraha vegaha yasyatena rathena, shaktim anatikramya, chakram panau yasyatasyadevasya, pavitram palam yasyaha, tam and kashim. These are the words capable of expressing the interconnected meaning and therefore they are eligible to be compounded. Let us study these one by one, prapta vidya yena sahapitambaraha. This is the first set of words in a different color, prapta vidya yena sahapitambaraha. Now here we have the word prapta vidya verbal root apu whose karta is pitambar, punyaha sangamaha yatra tasmad prayagata. So prayagata is the location of the sangamah, the confluence which is holy, tivraha vegaha yasyatena rathena. Sheetha is the qualifier of kartikamasa, shaktim anatikramya is a peculiar construction where the words shaktim and anatikramya they both are interrelated. Similarly, chakram panau yasyatasyadevasya, so chakram panau yasyatasyadevasya, these are the words which are interconnected. Similarly, pavitram palam yasyaha, tam kashim. These words are also interconnected. And then we have the verb gachhati. Now prapta vidya yena sahapitambaraha. In this prapta vidya yena sahap qualifies pitambaraha. Punyaha sangamaha yatra tasmad prayagata. In this punyaha sangamaha yatra tasmad qualifies prayagata. In tivraha vegaha yasyatena rathena, tivraha vegaha yasyatena qualifies rathena. As we said earlier, prapta vidya yena sahap tells us something more about pitambar. Punyaha sangamaha yatra tasmad gives us some additional information about prayagata. And tivraha vegaha yasyatena also gives us more information about rath. So all these sets of words are interconnected with the respective other words that were already used in the sentence. Similarly, in shite kārtika māse, shite qualifies kārtika māse. In shaktim anatic krāmya, we have shaktim anatic krāmya which qualifies pujanāya, a very peculiar kind of construction. Now in chakrāmbhānava yasyatasya devasya pujanāya, chakrāmbhānava yasyatasya qualifies devasya. In pavitram phalam yasyāha tām kāshīm, pavitram phalam yasyāha tām qualifies kāshīm. So shita provides additional information about kārtika māse. Shaktim anatic krāmya also gives us some additional information about pujanāya. Similarly, chakrāmbhānava yasyatasya also provides information about devasya. And pavitram phalam yasyāha tām also provides additional information about kāshī. All these, they are the qualifiers of the respective qualifiers. They have this particular relationship. So now we have the process of compounding taking place, as they are capable of expressing the interconnected meanings. So we have praptaviddhya plus su and pitambhara plus su. So praptaviddhya yasyāha is compounded into praptaviddhya, which is a prāthipatika. And then supratyayā is added to it in accordance with the supratyayā, that is added after the word pitambhara, which it qualifies. Similarly, punyāha-saṅgamaḥ yatra-tasmāt. So this gets compounded in the form of punyā-saṅgama. And then the suffix-gnasi is added to it in accordance with the suffix-gnasi, which is added after prayāg, which is qualified by punyā-saṅgama. Similarly, tivrāha-vegaḥ yasyatena gets compounded into tivrāvega, to which is added the suffix-ta in accordance with the suffix-ta added to rathā, which is qualified by tivrāvega. Śīta is added with the suffix-gnī in accordance with the suffix-gnī added to kārtika-masa, which is qualified by Śīta. Similarly, cakrapāṇī is added with the suffix-gnasi in accordance with the suffix-gnasi that is added after the word tivrā. Now yathā-śakti is a peculiar compound that is formed to which is added the suffix-su as a particular prescription, which we shall study later on. And pujanā is added with the suffix-gnī as per the requirement in the sentence. Pavitram-phalam-yasyāḥ gets compounded into pavitra-phala as a prāthipadika and śrī-pratyayānta-śaptu, to which is added the suffix-am in accordance with the suffix-am added after the word kāśi, which is qualified by pavitra-phala. And then of course we have gacchati, which remains as it is. So now these are the compounded words, praptavitya, punyasangama, tibravega. These three, they are the pahuvrīhi compounds. Chakrapāṇī is also a pahuvrīhi compound. Yathā-śakti is the example of avyai-bhava compound. Pavitra-phala is once again an example of the pahuvrīhi compound. Here it is clear that the samāsas that we are going to study in this particular course, namely avyai-bhava, pahuvrīhi and dvandvā, when their process of derivation happens, these factors come into play. So praptavitya qualifies pitambara, punyasangama qualifies prayāga, tibravega qualifies ratha, chakrapāṇī qualifies deva, and pavitra-phala qualifies kāśi. Now we can draw the conclusion that meanings with qualified qualifier relation are interlinked. So they are samartha. They are capable of expressing the interlinked meaning. So they are samartha and so they become eligible to be compounded. So we have the sentence praptavitya qualifies pitambara, punyasangama qualifies prayāga, tibravega qualifies ratha, and pavitra-phala qualifies kāśi. After having studied the second answer to the question what is samartha, now let us look at another explanation. So we take praptavitya yana sahā once again. Now we also provide pitam ambaram yasya sahā, ramam laxmanam ca dine dine pashyati. What it means is educated Hari who has yellow robe sees Rama and Laxmana every day. Praptavitya yana sahā is educated Hari or learned Hari who has yellow robe is the meaning of pitam ambaram yasya sahā sees pashyati ramam laxmanam ca rama rama and Laxmana dine dine that is every day. If we take this sentence we observe that praptavitya yana sahā has got akradantavad praptā of which vidyā is the karma and yana indicates the karthā. Pitam ambaram yasya sahā has got ambaram in prathama and yasya in shasthi so showing the interrelation of swaswami bhava owner and owned. Ramam laxmanam ca shows the sambandha interlinkage of itare tara yoga nature between Ram and Laxmana. Dine dine shows the repetition or vipsa in the explanation of dina. So these are the interrelated meanings in these words and so we can write down these words in the form of the prakriti pratyaya formation in the following manner. So we have praptā plus swa plus vidyā plus swa plus pita plus swa plus ambarra plus swa plus rama plus amm plus laxmana plus amm prati plus swa plus dina plus nī and pashyati. So praptā vidyā both of them have supratyaya added. Pita and ambarra also have supratyaya added. Rama and laxmana are the words where amm is added. The important point over here is that in case of dine dine one occurrence of dina is substituted by the word prati and so we have prati plus su plus dina plus nī and pashyati. With this, in this context, meanings of praptā and vidyā, pita and ambarra, rama and laxmana, prati and dina are interlinked through the suffixes and hence they are samartha. And so they become eligible to be compounded. And then we get the sentence praptā vidyā pita and ambarra, rama, laxmana, prati dina, pashyati. So praptā vidyā as well as pita and ambarra are the examples of bahuvrihi samāsa. Rama, laxmana is the example of dvandva samāsa. Prati dina is the example of avyayi bhava samāsa. So we observe that meanings of kradantas and interlinked karakas, meanings of qualified relations, meanings of various relations denoted by the cases are samartha and are eligible for undergoing the process of compounding or samāsa. In conclusion, we can say that the process of compounding is based on this samartha theory. Samartha theory is based on the karakas theory by default thus embedded in the sentential structure with sentence as input and nominal root as primary output and sentence as an eventual output. The process of compounding thus from the back end up to the front end can be summed up by saying vākyād vākyam samasanam. These are the references. Thank you.