 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 Harthi Leelaya Vishvesham Satchitanandam Vandeham Yo Kilan Jagat Charikarthi Bari Bharati Sanjari Harthi Leelaya In the previous lecture, we studied the theory of karaka. We studied the sutras which define, which describe each karaka stated in the ashtadhyayi. There are six karakas and there are seven vivaktis which are stated in the ashtadhyayi. We also concluded by saying that it is these karakas which are the pratyayarthas which act as the core meaning element as far as the sentence meaning is concerned. Because it is these meanings which link the meanings of different prakritis and their meanings, prakritis and prakrityarthas. And therefore, it is on the basis of this karaka theory that we proceed in understanding the theory of compound formation. We stated earlier that the theory of compound formation can be generally called as samartha theory. In this lecture, let us try to understand what is samartha. Now there are two meanings of samartha available to us straight away. The first one is capable of and second one is having the same meaning samaha arthaha capable of and having the same meaning. So when we have the first meaning namely capable of, what we mean is that the capable of expressing the interconnected meanings. A word unit which is capable of expressing the interconnected meanings. So a pratipadika by itself is not samartha from the point of view of one position. As it cannot express the interconnected meanings on its own, in other words, without the pratyaya getting added to it. It has to be a padha that is a subanta and in other cases it has to be a thinganta which is then capable of expressing the interconnected meanings. So samartha refers to capable of expressing the interconnected meanings. For example, pitambaraha kashim gacchati. Pitambara is an example of a bahuvrihi compound. This means Hari goes to Kashi. In this sentence and the sentence meaning, pitambara is linked with the action of going denoted by the verbal root gama which is part of gacchati as doer of the action of going. So pitambara and gama as well as kashi and gama are interrelated. So pitambara and gama as well as kashi and gama are interrelated, interlinked semantically. So pitambara and gama as well as kashi and gama are interrelated, interlinked semantically. But as we have already seen, they are not eligible to become founded because they both pitambara and gama as well as kashi and gama both are not ending in supratyayas. Pitambara ends in supratyaya but gama ends in tingpratyaya. Kashi ends in supratyaya but gama ends in tingpratyaya and we have already seen that a compound in Sanskrit is possible only between two subanthas and not between a subanthas and a tinganthas. The only two subanthas in this sentence pitambara and kashi which have pratyapadikas pitambara and kashi can be said to be ending in sups but they are not interlinked. They are not samartha and therefore they are not eligible to be compounded. Similarly we have pitambara, kashiim, rathena, gachhati. Hari goes to kashi by a chariot. Along with pitambara and kashi, here ratha is linked with the action of going denoted by the verbal root gama as an instrument or karana. But like pitambara and kashi, ratha also cannot be compounded with gama because ratha and gama they both are not ending in sups. Similarly pitambara, kashi and ratha these are the pratyapadikas which are ending in sups but they are not interlinked. Therefore they are not samartha's and are not eligible to be compounded. Now we have another sentence with some additional elements. pitambara, kashiim, rathena, ujanaya, prayagat, kartikama, gachhati. Meaning Hari goes to kashi by a chariot in the month of kartika from prayag for worship. Now along with pitambara, kashi and ratha as we have seen before, ujanaya, prayagat and kartikama, they are linked with the action of going denoted by the verbal root gama as sampradana, apadana and adhikarana respectively. Pujana is linked with the action of going as sampradana and therefore it has got chaturthi vibhakti, pujanaya. Prayag is linked with the action of going as apadana and it has got panchami vibhakti, prayagat. Similarly kartikama asai is linked with the action of going as adhikarana and it has got saptami vibhakti, kartikama asai. But like rama, kashi and ratha, pujanaya, prayagat and kartikama asai each cannot be compounded with gama because they are not ending in sups. Pujana, prayagat and kartikama asai, they are ending in sups but gama does not end in sups, it ends in thing prataya. Like pitambara, kashi and ratha, pujanaya, prayagat and kartikama asai are ending in sups but they are not interlinked, they are not samartha and therefore are not eligible to be compounded. To take a recap, we have a complete sentence over here which is pitambara, kashi, ratha, pujanaya, prayagat, kartikama asai, gacchati. And the meaning is, hari goes to kashi by a chariot in the month of kartika from prayag for worship. Now here we have the padhas, also demarcated from each other by using the square brackets. There are two main square brackets indicating that this is a sentence having other square brackets inside. So pitambara, kashi, ratha, pujanaya, prayagat, kartikama asai, gacchati, this is what is this sentence. Now the same sentence can be rewritten with the help of the prakriti pratyaya format. So pitambara can be rewritten as pitambara plus su, kashiim can be rewritten as kashi plus am, rathena can be rewritten as ratha plus ta, pujanaya can be rewritten as pujanaya plus nye, prayag can be rewritten as prayag plus ngasi, kartikama asai can be rewritten as kartikama asai plus nye and finally gacchati can be rewritten as gamma plus tea. All these elements su, am, ta, nye, ngasi, nye and tea, they are part of paninian grammar. They are in fact the pratyayas, they are in fact the vibhakti pratyayas where su, am, ta, nye, ngasi and nye, these are the sup pratyayas and tea is a ting pratyayas. Obviously these sup pratyayas do express the karakas, the interrelation between the pratipadi karthas. We have some observations to make over here. One, sup and ting even though are interlinked are not compounded. The meanings of the nominal roots playing different roles in the accomplishment of the action denoted by the verbal root are linked to the meaning of the verbal root but are not compounded when the verbal root ends in a ting. This is very important. As we have observed that the meanings of the nominal roots which play different roles in the accomplishment of the action denoted by the verbal root. For example, pitambara is playing the role of karta, kashi is playing the role of karma, ratha is playing the role of karana, pujana is playing the role of sampradana, prayaga is playing the role of apadana, kartika masa is playing the role of adhikarana in the accomplishment of the action of going denoted by the verbal root. So, these are different roles in the accomplishment of the action denoted by the verbal root indicated by the respective vibhaktis. Now, these meanings are linked to the meaning of the verbal root but are not compounded when the verbal root ends in a ting. The second observation is that the meanings of the nominal roots playing different roles in the accomplishment of the action denoted by the verbal root which are linked to the meaning of the verbal root are not interlinked with each other. I repeat the meanings of the nominal roots pitambara, kashi, rathena, pujana, prayaga, kartika masa. The meanings of these paddas and the nominal roots inside which play different roles in the accomplishment of the action denoted by the verbal roots which are linked to the meaning of the verbal roots are also not interlinked with each other and hence are not samartha and hence are not eligible for compounding. These are two crucial observations for us to make. So, in conclusion we can say that the karaka system is at the base of the process of compounding only as a very general basic background. In other words, karaka system acts as the skeleton structure of the sentence. Now, this sentence can stand on its own without the compounds, but it is this same structure which also holds the load of the compounds. Compounds are fitted into this basic sentence structure prepared by this karaka theory. These are the texts referred to. Thank you very much.