 Welcome. I welcome you all to this lecture in the course, Samas in Panini and Grammar. And this is the first course. As is our practice, we begin with the recitation of the Mangala This Mangala Charan is the Mangala Charan of a very celebrated text in the Panini and grammatical tradition known as Shabdha Kaustubha. And my reverend teacher who read with us Annikas of Shabdha Kaustubha used to recite this Mangala Charan at the beginning of every search lecture. In his memory, I recite this particular Mangala Charan at the beginning of my own Sanskrit lectures and such lectures. We were dealing with the question, what is Samartha? And we saw that there are two meanings offered, Samartha meaning capable of capable of what? Capable of conveying the meaning, thereby assuming that the group of words which are interrelated, they convey the meaning and then capable of conveying this meaning by merging such interrelated interlinked words in the sentence. We also saw that Samartha also means having the same meaning, Samahartha. The independent words which convey meanings independently when they get merged together, they convey the same meaning. This relation between the merged output and the separate independent input is the hallmark of this second explanation of Samartha. We have already noticed that Samartha meaning capable of means, capable of expressing the interconnected meanings. And the word unit is capable of expressing the interconnected meanings only when it becomes a padha. A prasipadika is not Samartha as it cannot express the interconnected meanings on its own without the pratyaya getting added to it. So a prasipadika with an addition of a pratyaya becomes a padha and then it becomes Samartha, then it becomes capable of expressing the interconnected meanings. So it has to be a padha that is a subanta or also a tinganta which is capable of expressing the interconnected meanings. We also already saw that the karakas which play a very significant role as far as the sentence construction in Sanskrit is concerned, they get expressed by the respective vibhaktis. These vibhaktis are added to respective prasipadikas. These prasipadikas and their meanings, they are related to the meanings of the verbal root. So there is the interconnectivity, interlinkage between the subanta and tinganta. We said that there is this capability but the point is that the speaker of Sanskrit has not thought of converting this capability into a merged output unit where the second meaning of Samartha would also be tested. This is the feature of the desire to speak of the Sanskrit speaker. However, we also note that there are some other forms where words which are otherwise termed as pratipadika, they are interrelated with the verbal roots and they jointly denote the meaning, sakshat, karoti and so on. But these are accounted for in a different manner by Paninian grammar. We also said that the karakas in a sentence like Ramaha, Prayagat, Yanena, Kartikamase, Pujanaya, Kashi Imgatshati in a sentence like this, Ramaha, Prayagat, Yanena, Kartikamase and Pujanaya, all of them, they can be said to be related with the action of going denoted by the verbal root gama and also Kashi but this semantic interrelation has not produced any compounded output as we said just now. Similarly, Ramaha and Prayagat, Prayagat and Yanena and so on and so forth, all these words, they are also directly not related. So, they are also not samartha. So, then what is samartha? So, we saw two instances where there is semantic relatedness and still they are not called samartha. So, the question is what is samartha and here is the first answer. Now, if we add something more to the already existing sentence, Ramaha, Prayagat, Yanena, Kartikamase, Pujanaya, Kashi Imgatshati, if we add some other elements, for example, Ramaha, Prayagat, Nirgata, Yanena, Prapita, Samagat, Kartikamase, Devasya, Pujanaya, Kashi Imgatshati. What this means is, Ramaha, who went out of Prayag, Prayagat, Nirgata, being dropped by the car, Yanena, Prapita, in the arrived month of the Kartika, Samagat, Kartikamase, goes to Kashi, Kashi Imgatshati, for the worship of God, Devasya, Pujanaya. Now, in this sentence, the meaning is, Ramaha, who went out of Prayag, Prayagat, Nirgata, being dropped by the car, Yanena, Prapita, in the arrived month of Kartika, Samagat, Kartikamase, goes to Kashi, Kashi Imgatshati, for the worship of God, Devasya, Pujanaya. Now, in this sentence, the words Nirgata, Prapita, Samagat, and Pujanaya, these are added words, and these are derived from the verbal roots, Gama to go, Aapa to reach, Gama to go again, and Puja to worship, respectively. And in deriving these words, Nirgata, Prapita, Samagat, the suffix T is added to the verbal roots, Gama and Aapa. And in order to derive Pujanaya, we have added the suffix Anna to the verbal root Puja. So, the internal structure of these words can be shown in the following manner. Nirgata can be said to have Nir as one unit and Gama plus T as the other unit, Nir as one unit and Gama plus T as the second unit. Similarly, Pra as one unit and Aapa plus T as the second unit. Then, Sam plus A plus Gama plus T. This is the structure of Samagata. And finally, Puja plus Anna is the structure of Pujanaya. Nir, Pra, Sam and A, these are independent words, also known as Upasarga or Gati, and are treated as separate words. And that is why they are put in separate brackets. Now, the suffix T and Anna, which are added in these four words, they are termed Krith by Krithatim 3193. And these words are called Krithanta words, Nirgata, Pra, Samagata and Pujana. These are the Krithanta words. As far as the word Prapita is concerned, there is also an additional augment element, which is not indicated over here. But these are the suffixes that are mentioned. Now, these Krithanthas, Nirgata, Prapita, Samagata and Pujana, they become nominal roots or Pratipadikas, by definition, by 1246, which says, Krith taddhita samasascha. This is 1245, defining what is a Pratipadika. And in 1246, there is an additional statement defining Pratipadika, which is Krith taddhita samasascha. So, these words become Pratipadikas. And once they become Pratipadikas, in order that they be used in a sentence, they will need to be added with the suffix sup after them. And after we add sup suffix after each one of them, they will eventually become Subantas. Thus, we can say that they have peculiar characteristics. Semantically, they denote an action and formally, they are nominal roots. Thus, they retain both features, denoting action involving karakas and getting interlinked with other meanings and words that is one. And then the second one, also be Subantas. These two features, such words retain theoretically in Panimian grammar. So now, we can show the entire sentence in the form of the division in the prakriti and the pratyaya format. So, we have Ramaha, written as Rama plus Su. This is the prathama ekabachana pratyaya added to the Pratipadika Rama. Yana plus ta. Ta is the instrumental singular suffix. And prapita plus su. Now, this is a Pratipadika. So, su will be added to it. Then we have deva plus gas and puja plus ana. And puja plus ana will also have the chaturthi, namely nge added to it. Then we have prayaga plus nasi, the panchami ekabachana pratyaya, plus nir plus gamma plus ta plus su. Nirgata is the pratipadika. Pujana is the pratipadika. Then we have sum plus a plus gamma plus ta followed by nge, which is a sups suffix. And then kartikamasa plus nge as the other word. Then we have kashi plus am. And finally, we have gamma plus t. Now, these words are samarthanao because they have become subantas. And so, these words become eligible for becoming an input to the process of compounding. And as a result, we can get Ramaha prayaga nirgata. Yana prapita. So, now we generated four compounds in the same sentence following the semantic interrelatedness between a pair of words. And we have four such pairs. So, there are these four compounds that are generated. After they get generated, you see that they are embedded within the basic skeleton, basic structure, which is constant. So, these compounds become part of the sentence. Prayaga nirgata and Yana prapita, they become the qualifiers of Ramaha, which is a qualified. And then samāgata kartikamasa becomes the adhikarana. And Deva pujanaya is retaining its own status of sampradana. And then we have this particular sentence. Now, the second meaning of samartha also comes into play. The compound prayaga nirgata is capable of explaining or expressing the same meaning as was expressed by prayagata nirgata. Yana nirgata was explaining and expressing some meaning. Now, Yana prapita also expresses the same meaning. Same is the case with samāgata kartikamasa and also Deva pujanaya. They all express the same meaning, which the separated independent constituent words independently expressed. In this way, the interpretations of samartha in two manners, they get applied and they can be explained further. Now, we go to the second answer of what is samartha. In the first answer, we saw that the verbal root together with the krith suffix does become samartha and does become eligible for the process of compounding. The verbal root with things suffix even though semantically related does not become eligible for the process of compounding. Now, let us look at the second instance where the meaning of the samartha will be explained. Now, we have Now, if you observe, we have added one word in addition to each word playing one role. Ramaha and we have added Rāja. Prayāgāt we have added Mahātā. Yānena we have added Gati Matā. Kartikamasa we have added Śīte. Deva pujanaya we have added Vārṣikāya. And Kāṣīm we have added Pavitraṁ. So, these are all the qualifiers or adjectives of the different words already used, already present in the sentence. What this sentence means is the following. King Rama from the great Prayāgā by the speedy car in the cold month of Kartikamasa goes to sacred Kāṣī for the annual worship of God. King Rama that is Rāja Rama from the great Prayāgā, Mahātā Prayāgāt by the speedy car in the cold month of Kartikamasa goes to Gatshati, sacred Kāṣī, Pavitraṁ Kāṣīm for the annual worship of God, Vārṣikāya, Deva pujanaya. So, in this case we have Rāja Rama, Mahātā Prayāgāt, Gati Matā Yānena, Śīte Kartikamasa, Vārṣikāya, Deva pujanaya, Pavitraṁ Kāṣīm and Gatshati. All these different Kārakas and their qualifiers, they are presented in different colors for specific purpose. Rāja qualifies Rama in Rāja Rama. Mahātā qualifies Prayāgāt in Mahātā Prayāgāt. Gati Matā qualifies Yānena in Gati Matā Yānena. Śīte qualifies Kartikamasa in Śīte Kartikamasa. Vārṣikāya qualifies Deva pujanaya in Vārṣikāya Deva pujanaya and Pavitraṁ qualifies Kāṣīm in Pavitraṁ Kāṣīm. Finally we have Gatshati which indicates the action of going which happens in the present tense. Now these words and their qualifiers can be shown once again in the form of the Prakriti and Pratyayāya Vibhāg. So we have Rājan plus Su, plus Rama plus Su and we have Mahat plus Nasi, plus Prayāgha plus Nasi. And you notice that the Vibhakti Pratyayas at the end of each Pratipatika, they are same in the pairs. So Mahat plus Nasi, Prayāgha plus Nasi, Gati Mat plus Tā, plus Yāna plus Tā, Śīta plus Ngi, plus Kartikamasa plus Ngi, Vārṣikā plus Ngi, plus Deva pujanaya plus Ngi, Pavitra plus, Pavitra plus Am and Kāṣī plus Am. Now you see there is this black square bracket here and right square bracket over here to indicate that this is one unit, one sentence. Now meanings with qualified qualifier relation they are interlinked and so we can say that they are samarthas that is the bottom line and so they become eligible to be compounded and then we have the same sentence written in the following compounded manner. Rājarāmaha, Mahāprayāgāt, Gati Mat, Yāna, Śīta, Kartikamasa, Vārṣika, Deva pujanaya, Pavitra, Kāṣīm and Gacchati. I repeat Rājarāmaha, Mahāprayāgāt, Gati Mat, Yāna, Śīta, Kartikamasa, Vārṣika, Deva pujanaya, Pavitra, Kāṣīm and Gacchati. Now as you see there are some modifications happening in the first part of the compound, initial member of the compound also known as Purvapada. So we have Rājarāmaha over here and Pavitra Kāṣīm over here and Mahāprayāgāt over here where the Purvapada has undergone some change. So this is part of the process of compounding where a qualifier gets compounded with the qualified. So this is the second explanation of what is Samartha. A qualifier is interlinked with the qualified and then it is also capable of expressing the interrelation and also the compounded form conveys the same meaning as the separate independent words in the sentence would convey. So both the interpretations of the word Samartha are applied and the pairs of qualifier and qualified they become Samartha and so they get compounded and we shall study this feature and this type in detail when we study the Karma Dharaya compound later on in this particular course. Now the third explanation of what is Samartha is the following. So we take the sentence Dāsharathasya, Putrasya, Ramasya, Hastasya, Alankāram, Namāmi, Dāsharathasya, Putrasya, Ramasya, Hastasya, Alankāram, Namāmi. There are four words in Shasthi Vibhakti. What this sentence means is the following. I salute the ornament, Alankāram, of the hand, Hastasya, of Rama, Ramasya, the son of Putrasya, Dāsharathasya, the son of Dāsharathasya. So here we have Dāsharathasya linked with Putrasya, Putrasya linked with Ramasya, Ramasya linked with Hastasya and Hastasya linked with Alankāram in different, different semantic relation. Dāsharathasya and Putrasya, there is a link of Janyajanaka Bhava, Dāsharathasya being the Janyaka and Putra the Janya. Putrasya and Ramasya have Vishayasana, Vishayasya Bhava, qualifier, qualified relationship. Ramasya and Hastasya have Ava-yava, Ava-yavi Bhava. Rama is the Ava-yavi and Hastasya is the Ava-yava. And Hastasya, Alankāram, we have Swasvāmī Bhava, where Hastasya is the Swami and Alankāra is the Swa. These are the different relations expressed by the Shastrībhi Bhakti. And so we have this particular kind of format that can be presented in which it is visible that all the Pratyayas, they are Shastrī Pratyayas and except one where we have Alankāra plus Am and Namāmi which is the verb. In this context, meanings of Dāsharathā, Putra, Rama, Hastasya and Alankāra are interlinked through the suffixes and hence they become Samartha. And so they become eligible to be compounded. So we can have Dāsharathā, Putra, Rama, Hasta, Alankāra, Namāmi. Dāsharathā, Putra, Rama, Hasta, Alankāra, this can be a compound. It is indeed a compound and you can have multiple members that can be added to the same compound if the meanings are shown to be interrelated. So this is an observation. Meanings of Kṛdantas and interlinked Kārakas, meanings of qualifier and qualified relations, meanings of various relations denoted by the sixth case, Shastrībhi Bhakti are Samartha and are eligible for undergoing the process of compounding or Samāsā in some scripts. The other pairs, other combinations, sometimes you can say that they are semantically linked but still they are not accepted, eligible for undergoing the process of compounding. The Subanta and Tinganta which are interlinked, they are not eligible for the process of compounding. In conclusion, we can say that the process of compounding or Samāsā is based on Samartha theory. Samartha theory is based on the Kārakā theory by default, thus embedded in the sentential structure with sentence as an input and nominal root as primary output and sentence as eventual output. So Vākyādvākyam samasānam is an apt sutra to capture this entire process of compounding. These are the texts that are referred to, these are the traditional sources that we constantly refer it to and the Samarthārnika of the Vyākarana Mahābhāshira will be heavily relied and referred to in the next lecture. Thank you very much.