 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 Sakchidanandam, Vandeham Yo Khilan Jagat, Charikarthi Bari Bharati, Sanjariharthi Leelaya. Vishvesham Sakchidanandam, Vandeham Yo Khilan Jagat, Charikarthi Bari Bharati, Sanjariharthi Leelaya. In this second course on Samasa in Paninian Grammar, we are focusing on a Vyaivhava, Bahuvrihi and Dvandva Samasa. In the first course, we concentrated on the Tattpurusha Samasa. At the beginning of the first course, we spent some time in understanding the theoretical background of the process of compounding. In this course too, we spend some time on understanding this particular theoretical background again. It is important to do so when we are studying three very important types of samasas in Sanskrit. While doing this study, we noted that the theory of compounding as stated in the Paninian Grammar and also in the Paninian grammatical tradition is called Samarth theory. We also have noted that sentence is the input for the process of compounding. Padas which are part of the sentence, they are actually the input and from them a Pratipadika, a nominal root is generated as the output. This is in a nutshell the process of compounding and therefore we also said that this Samarth theory of the process of compounding is based on the Karaka theory. We also studied in some detail the concept of Karaka stated in the Paninian Grammar. We also studied the correlation of the Karaka with the Vibhakti in the process. We said that it is the Vibhaktis which express the Karaka. Now continuing the same process, we need to study the other concepts related to this theory of the processing of the compounds. In this particular process, we need to also study what is an a Samarth Samasa. By default, the Samasa has to be Samartha. But there are exceptions to all general principles and that is more true when we deal with languages because languages are spoken by people according to their own will and while doing so they form different types of words which may not match the general pattern. A Grammarian has to collect all such irregular forms as his duty and then has to account for them as exceptions to the general principle. One such exception to the Samarth theory is the Samarth Samasa. Now let us study this concept in the light of the focus of this course, namely the three types of Samasas. A Vyaibhava, Bahubrihi and Dvandva. As we have said, this is the exception to the by default process of compounding whose base is the Samarth theory. Now a Samarth is explained in the following line taken from the Vyakarana Mahabhasya. Apeksham asamartham bhavati. A constituent of the compound which expects is called asamartha. Now what does it expect? That is the main question. And the answer is it expects another meaning to fulfill its own meaning in the sentence. That means that the meaning of the constituent is not capable of expressing its own meaning without attaching to this other meaning which it expects. And therefore the constituent is not fit to be compounded. It cannot become an input for the process of compounding. That is an important explanation of what is asamartha. In the Tathpurusha Samasa, we saw the example of Devadattasya Guru Kulam in which the Samasa is Guru Kula and this is a Shashti Samasa, Guru Ho Kulam. Now in this particular Samasa, Kula is the head as is the general norm in the Tathpurusha Samasa. And Guru is what is subordinate in this Samasa. But this Guru now expects Devadattasya and therefore now this becomes asamartha. If Devadattasya is semantically linked to the head of the compound, namely Kula, then there is no asamartha. However that is not the case and this is an asamartha Samasa. Example. As far as the Bahuvrihi Samasa is concerned, let us look at the following example. Yatnena prapta vidyaha. Meaning one who had obtained the knowledge with effort. Yatnena prapta vidyaha yena sahaha. So now, Yatnena prapta vidyaha yena sahaha. In this example, we can say that prapta is linked with yatnena and that is how it becomes an example of asamartha samasa. Let us see the explanation. Here yatnena and prapta are interrelated. Prapta has got the verbal root apa with the proverb pra to obtain. So the action of obtaining is what is denoted by this word. Now, yatnena which is in the instrumental case denotes that this is related to the action of obtaining in the role of karana and that is why there is instrumental case. Now there is a karaka relation between yatnena and the action of obtaining. Therefore, we can say that yatnena and prapta or prapta are interrelated. But yatnena and vidyaha are not directly related. Also, prapta and vidyaha are interrelated. So first, prapta and vidyaha are compounded. Prapta vidyaha yena sahaha and then we get the compound prapta vidyaha after having processed it and this being the output that is generated. Where there is one unit in which two constituents are merged together and the effects are there to see. Prapta becomes prapta, vidyaha becomes vidyaha. So prapta vidyaha is the bahuvrihi samasa. Now in bahuvrihi samasa as we have seen earlier, no member of the compound is the head in the unit. Someone outside is the head as bahuvrihi samasa is described as prayana. Anya padartha pradhanahan bahuvrihihi. Someone outside is the head. So now the word prapta vidyaha can be related to any other word and its meaning only through this outside head as per the rule. But now here what happens is we have yatna which is not linked to this outside head but it is linked to prapta which itself is subordinate. So we have yatna plus ta and then there is a compound whose constituents are prapta and vidyaha. So we have prapta plus su plus vidyaha plus su. So we have x plus y plus z and now the situation is such that y and z are getting compounded. But at the same time x is linked semantically to y. This is a situation where the subordinate is related to the meaning and word out of compound independently independent of the head. This is by default not samartha and therefore this is not eligible for the process of compounding. This is not the example of samartha samasa. This is a samartha samasa. What is possible here is the following. So if you have yatna plus ta plus prapta plus su and then you compound them first and then you compound this resultant output with vidya. So you have x plus y plus z. So first compound x and y and you will get the output yatna prapta, yatnena prapta, yatna prapta. This will be a tadpurusha samasa and then compound this output with z, yatna prapta, vidyaha, yenasaha. And you will get next the output yatna prapta vidya. This is possible where all the constituents of the samasa are semantically interrelated and there is no outside element which is linked with the subordinate element. So we have yatna plus ta plus prapta plus su. This is to be compounded first and then this tadpurusha samasa is to be compounded with vidya plus su. This is a bahuvrihi. So this will become a tadpurusha garbha bahuvrihi. And as we have seen this is very much possible in Sanskrit. The observation in this example is the following. Asamartha samasa are not supported by the grammatical theory proposed by the panimian grammar and the panimian grammatical tradition. So they are to be avoided as far as possible by the speakers of Sanskrit. However, they do not adhere to this particular principle always and they do produce such samasas occasionally. And it is the duty of the grammarian to collect such examples and put them under this basket of asamartha samasa. Another way of compounding needs to be explored in order to avoid generating such compounds. As we showed yatna prapta vidya can be a proper samasa if a particular sequence is followed other than the sequence that leads to an asamartha samasa. Such examples found in the literature are to be treated only as exceptions to the by default theory of compounding proposed by panimian grammar and the panimian grammatical tradition. Occurrence of such exceptions is an indication of looseness of the process of compounding at the cognitive level of the speakers of Sanskrit which can be considered to be also quite natural as that is what is the nature of language. Language is never monolithical, language is full of varieties and that is what is a fact. Let us now take the second example. The first example was that of a bahuvrihi samasa. Now in this second example we have dvanduva samasa. Now the example is the following. The meaning is I salute Rama the descendant of Raghu and also Krishna. I salute Rama the descendant of Raghu and I also salute Krishna that is the meaning of this particular sentence. As we see Raghava is qualifying Rama. However we see that Rama is compounded with Krishna and now Raghava is what is linked with Rama. So Raghavam Ramam Krishnamcha Pranamami that is the proper sentence and here Raghava and Rama are interrelated but Raghava and Krishna are not directly related. And also Rama and Krishna they are interrelated. So first Rama and Krishna are compounded and Ramakrishna as the output is generated which is one unit merging the two constituents Rama and Krishna. Both members of the compound are heads in this particular unit of dvanduva compound. So Rama and Krishna both are the head. So now the word Ramakrishna can be related to any other word and its meaning only through the head namely both of them. But here we observe that the word Raghava which is introduced in the sentence is linked only to Rama and is not linked to Krishna therefore it is not linked to both the heads. So it is linked to Rama which is only one head and it is not linked to the other head Krishna. So what we have is Raghava plus M separate Rama plus M and Krishna plus M these are the two words which are compounded first. So we have X plus Y plus Z and here first Y and Z get compounded but the point is that Y also has got another qualification outside of the compound that is X. And X is not a qualification of the other head as well which is Z. This is a situation where only one head is related to the meaning or the word out of compound independently and therefore this is not considered to be Samartha by default and therefore this is not eligible for the process of compounding. Instead what is possible here is the following first compound Raghava plus M and Rama plus M and then the output will be generated as Raghava Rama and then compound this with Krishna, Krishna plus M and then you will get generated output namely Raghava Rama Krishna. So we have X plus Y plus Z and now compound X plus Y first and then the output will be generated and that will be compounded with Z. So first compound X and Y and you will get output Raghava Rama and then compound this output with Z. Now Raghava Rama will be a Tatpurusha Samasa, a Karma Dharaya to be specific and then compound this Tatpurusha with Z and that will be then the Dhvendra Samasa and you will get the next output Raghava Rama Krishna. This is possible. In this we avoid the external qualification to only one of the heads and not both the heads. Now Raghava Rama and Krishna, they both are the heads of the Samasa and then if any qualification is to be added that is to be added to both of them. So then we can say Devau Raghava Rama Krishna. This is possible because it is linked with both of them Raghava Rama and Krishna. This is an example where there is Tatpurusha Samasa happening first and then it becomes an input to the Dhvendra Samasa. In other words we can say that here this is a Tatpurusha Garbha Dhvendra Samasa. This is possible. The observation is that the Asamartha Samasa is not supported by grammatical theory proposed by Paninian grammar and the Paninian grammatical tradition. They are to be avoided as far as possible. Another way of compounding needs to be explored in order to avoid generating such compounds. Such examples found in the literature are to be treated only as exceptions to the by default theory of compounding proposed by Paninian grammar and the Paninian grammatical tradition. Occurrence of such exceptions is an indication of looseness of the process at the cognitive level of the speakers of Sanskrit. Now after having studied the examples of Asamartha Samasa of Bahu Vrihi and Vandva, let us now study the example of Asamartha Samasa of the Avvai Bhava type. Here we have Pranasya Yathashakti. Now Yathashakti is an Avvai Bhava Samasa and we have Pranasya attached to it. What it means is in accordance with the power of the breath. Pranasya is of the breath. So Pranasya is associated with the Shakti. Pranasya Shaktim Anatic Kramya in accordance with the power of the breath. Pranasya Shaktim Anatic Kramya. As we know in the Avvai Bhava Samasa the first member is the head and the second member is the subordinate member. Now here Pranasya is associated with this subordinate member and therefore this becomes an Asamartha Samasa. Here Prana is semantically related to Shakti because we are saying the power of breath Pranasya Shakti. Prana is semantically not related to Yatha and its meaning Shakti is related to Yatha. So they should be compounded first and then that output generated is Yathashakti. Here Yatha is the head and so any member outside of the compound can be interrelated to it only through this head. But we see that Prana is interrelated to Shakti in this example and Shakti is subordinate in this particular compound which goes against the principle mentioned above. So this is by default not Samartha. So this is not eligible for the process of compounding and even if this is not eligible if the compound is made this is called Asamartha Samasa. To summarize we can say that along with the by default theory we also find exceptions. Exceptions to this by default theory and they are treated as exceptions as they should be. They are caused probably because of the sequence in which speaker thinks of the meanings and words that are to be compounded. This process seems to be loose in nature and reflects on the generation of such exceptions. This process and these exceptions indicate that the language is spoken by speakers and it is not something that is a dead entity. These are the texts referred to. Thank you very much.