 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. Vishpesham Satchitanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjari Bharati Leelaya Vishpesham Satchitanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjari Bharati Leelaya So far, we have studied the theory of compounding in detail in this particular course. The focus of this course is the study of the three types of samasas, avyayibhava, bahuvrihi and dvandva, as stated in the Paninian Grammar. Before studying the specifics of these three samasas, it is imperative for us to study the background in the form of the theory of compounding, which is applicable to all these three. We studied the theory called samartha theory. We also studied the primary sources, namely the samartha nika, which is part of the Vyakarana Mahabhasya composed by Patanjali around 150 BCE. We noted down that there are four meanings proposed by Patanjali and they apply to the two explanations of the samartha, namely ekarthibhava and vyapeksha. We said that samgatartha and samsrushtartha are the two meanings which explain ekarthibhava and sambaddhartha and samprekshatartha are the two meanings which explain the vyapeksha laksana samarthya. We concluded there that vyapeksha laksana samarthya is the base of the process of compounding where two or more elements are primarily semantically interrelated. We also said that this interrelation could be of several kinds. We have noted them down but we concluded that this interrelation requires the karaka system to have applied. So we said that the samartha theory is based on the karaka theory in general. We also said that the samasas are based on the sentence. The input for a samasa is a sentence. In other words, fathers which are constituents of the sentence are the input of the samasa. And the output generated is a pratipadika or a nominal root which then in its turn becomes the input for the processing of the sentence. We also studied the exceptions to the samartha theory in the form of the asamartha samasas that are also visible in the corpus of Sanskrit texts. Then we also studied the concept of nityasamasa and what is not a nityasamasa. We noted that nityasamasa is explained in two ways, a vigraha as well as a swapada vigraha. We studied the examples of all the four types of samasas which are nityasamasa, namely the purusha. For example, this we have already studied in detail in the first course and we also studied the examples of avyayibhava, vahubrihi and dvandva nityasamasas. Now we need to study the steps in the process of compounding, how the compound derivation process progresses. That is the topic of this particular lecture. As we have already said for the derivation of a samasa, input is a sentence. In other words, input is the interrelated padhas which are part of a sentence. And the output is the nominal root or the prati padhika. Now the question is what happens before, what happens in between and how is this governed by rules? These are the three very important questions, answers to which will explain the process of compounding as described by Paninian grammar as well as the Paninian grammatical tradition. Let us first of all look at the first question, what happens before, that is what happens before the sentence becomes the input. And we go to the cognitive stage. And we following the Paninian shiksha which describes the process of speech production which we have already studied in the previous lectures. We say that the speaker collects the meanings which are stored in the space of meanings namely arthakasha as independent and separate items in a merged manner. So the meanings are stored in independent and separate manner and they are merged in the arthakasha itself. And then such a merged meaning is also stored in this arthakasha. Then the speaker selects words from the space of shabdas also known as shabdakasha which express these merged meanings. And this is the cognitive stage which is a prerequisite of the process of compounding. After this happens at the cognitive stage the next process starts. So the next question is, when does the process of compounding start? For example, if we have the meaning collected together in this particular form, Ram and Lakshman together go to Kashi. So Ram and Lakshman they were stored in the arthakasha independently and separately. Now they are brought together in the arthakasha and they are merged together. And now in this particular meaning the entire sentence is present and now words are selected from the shabdakasha which express these meanings. So in order to express the meanings Ram and Lakshman, Ramaha, Lakshmanascha these are the individual separate words which are stored in the shabdakasha are selected. And the sentence is also selected in order to express this particular meanings. We can explain this once again by saying that the speaker intends to merge the meanings Ram and Lakshman and then marks the words in the sentence and then converts them into technical elements. This is also recorded as a rule by Panini in the ashtadhyayi. In this particular case the rule is charthe dvandvaha which we shall study in detail when we study the dvandva samasa in this particular course ahead. The sutra charthe dvandvaha is 2.2.29 in the ashtadhyayi. What this sutra means is that in the sense of togetherness and also a group which are the meanings of the particle chair interrelated soups get compounded and that compound is called dvandva compound. This sutra charthe dvandvaha is the rule based support in this particular process of compounding of Ram and Lakshmana. So now Ramaha, Lakshmanascha are converted into the technical elements. And so we have Rama plus Su plus Lakshmana plus Su. Char disappears. Char has no place as far as the form of the compound is concerned. And so we have only Rama plus Su and Lakshmana plus Su. It is the process of compounding which indicates the meaning denoted by chair which is and which is together. Now when we do Rama plus Su and Lakshmana plus Su which is a conversion of Ramaha and Lakshmana which is a rewriting of Ramaha and Lakshmana. This is called a laukika vigraha. Ramaha Lakshmanascha is the laukika vigraha of the samasa Rama Lakshmana. This is called laukika vigraha primarily because the dissolution or vigraha involves the two words that are actually spoken by the speakers of Sanskrit. So this is called laukika vigraha. But when this laukika vigraha is transformed into the technical elements namely Rama plus Su plus Lakshmana plus Su, this involves a prakriti and pratyaya structure. Rama and Lakshmana are the prakriti's and Su is the pratyaya. To be more specific, Rama and Lakshmana are the pratyapadika types of prakriti's and Su is the Su pratyaya which is added to them which makes them paddas fit to be part of a sentence and to become eligible for the process of compounding. Now, although Ramaha Lakshmanascha is part of the usage of the speaker of Sanskrit, Rama plus Su and Lakshmana plus Su as it is, is not part of the usage of the speaker of Sanskrit. The speaker of Sanskrit only uses Ramaha Lakshmanascha. The speaker of Sanskrit never uses Rama plus Su and Lakshmana plus Su in this particular manner in composing a sentence and that is the reason why it is called laukika vigraha. It is in fact a dissolution but it is not used in the loka, it is not used by the speaker. So, this is what is called laukika vigraha. One thing to be remembered over here is that the laukika vigraha always corresponds with the laukika vigraha. So, this is called laukika vigraha primarily because this is a dissolution or vigraha which is not used in the usage by the speakers of Sanskrit and also this corresponds with the dissolution that is used by the speakers of Sanskrit which is known as laukika vigraha. This laukika vigraha is by default considered to be the beginning of the process of deriving a compound. This is extremely important. I repeat this laukika vigraha is by default considered to be the beginning of the process of deriving a compound until the final output is generated after the entire process and that is the reason why the brackets are put right here at the stage of laukika vigraha. And therefore, the suffixes that are added if at all at the end of the compound which are known as samasanta suffixes if at all they are to be added they get added over here in the laukika vigraha. Now in case of the present vigraha Ramaha Lakshmanastra whose laukika vigraha is Ramas plus Su plus Lakshmana plus Su there is no such samasanta suffix added by the speaker of Sanskrit and not noted by the grammar of Sanskrit. So we move ahead. Now there is one more important feature of this laukika vigraha. This bracket is termed as pratipadika because this bracket itself is first termed as samasa and therefore then it is immediately termed as pratipadika. Once this is done then the order of the words in the finally derived output is determined which further will occupy which position. The first position or the second position or the last position is what is determined in this particular stage which would occupy the first position in the compound and which one occupies the second position and which one occupies the final position in the compound is determined at this particular stage. There is a separate mechanism in order to decide about this particular feature which we shall also talk about little later. But for the time being when we talk about the duvandva compound where both the words both the constituents are mentioned in the same vibhakti we don't have a particular clue as to which word occurs in the first position and which one occurs in the second position. And therefore panini has written down a separate set of rules to denote which word occupies the first position and which one occupies the second position. And this section is 2230 up to 2238. The word in the initial position of compound is termed purvapada and the word in the final position of the compound is termed uttara padha. Now in the present case because Rama consists of only two vowels than Lakshmana which consists of three vowels the sutra alpachtharam comes into play and decides that Rama will occupy the first position of this duvandva samasa. And Lakshmana will occupy the second position of this duvandva samasa. So then we decide the order and write the alavkika vigraha in this particular fashion Rama plus su plus Lakshmana plus su in which now Rama in the alavkika vigraha and Rama plus su in the alavkika vigraha is considered to be purvapada and Lakshmana plus su is termed as uttara padha. Now since this is a pratipadika the next process happens. The sups in both the purvapada and the uttara padha are deleted this is an extremely important process the deletion of the sups. Both the sups in the purvapada and uttara padha are deleted by the sutra 2471 which is supodhatup pratipadika yoho and then we get Rama plus zero plus Lakshmana plus zero. And then we have Rama plus Lakshmana remaining which we then combine and then make it Rama Lakshmana as the pratipadika. It is extremely important to note that the sups in the process are deleted. It is these sups which become the input. It is these sups which gave the status of padha to Rama and Lakshmana and therefore these sups can be said to be providing the sentential context. And because these sups were interrelated the two padhas are said to be samarthas which is the very basic condition for the process of compounding to begin and then the process began. Now by deleting these sups the paninian grammatical tradition and the grammatical theory is hiding or deleting the sentential context in a particular manner. This will reflect in the difference of Samasa and Vakya which was also stated explicitly by Patanjali in his Vyakarana Mahabhashya in the chapter Samarthanika which we studied earlier. When Patanjali said, Sankhya Viseshah, Vyaktabhidhanam, Yateshtam Anyatarena Bisambandha and Svaraha and so on and so forth. So the sentential context is now deleted and that is an extremely important step in the process of compounding. So that also shows the similarity of the Samasa and also the sentence which is the base of Samasa. Once the sups are deleted by 2471 Supodhatup Pratipadika Yoho which means that the sups which are part of the Pratipadika are deleted. Then the operations take place on the Purvapada in the environment of the Uttarapada following. These are stated in Ashtadhyay 6.3 which is governed by the Adhikara Uttarapade which means that when the Uttarapada follows the modifications happen in the Purvapada and these modifications are of various kinds. Addition of certain elements, vowels or deletion of certain vowels etc are done on the Purvapada. And we shall study them ahead. Now in the present case where we are studying the Dvandva Samasa and its derivation, no such operation is stated. So we still have Rama plus Lakshmana as the next step derived in the process of the derivation of this particular Dvandva Samasa. We then move ahead and we have operations that occur at the end. These are of the nature of operations based on phonological features akin to Sandhi rules which generally happen at this particular level. In the present case of the derivation of the Dvandva Samasa, no such specific rule applies. And so we still get Rama and Lakshmana as the output generated. So we have Rama plus Lakshmana. Finally we get Rama Lakshmana as one output, as one unit. Now we do not write these two elements separate using a space. Now we use them in a joined manner and we put brackets out of both these elements. So this is one compounded word denoting one compounded meaning namely Rama and Lakshmana together. With both Rama and Lakshmana acting as the heads of the compound to be linked with other words in the sentence together. After merging the meaning as well as the word form, the accent of the separate words is also merged. And finally we get Rama Lakshmana, the accent at the end by the by default sutra samasasya. And this is the finally derived compounded output. This is the end of the derivation of a compound. So we began at the cognitive stage and now we arrived at the end of the derivation of a compound in the form of a pratipadika together with the accent. After we derive this compound, what happens next? That is an interesting question. Since Rama Lakshmana is a pratipadika or a nominal root, relevant sup is added to it. Now since Rama Lakshmana together is acting as the kartru or agent of the action of going denoted by the verbal root gama and since the suffix taha denotes kartru, Rama Lakshmana is added with the first triplet of sup also known as prathama-vibhakti which matches with taha in number. So we have Rama Lakshmana plus aw which is the dual suffix which matches with taha and this dual suffix matches with the two members of the samasya. And so we have Rama Lakshmana plus aw plus gama plus taha and then the sentence derivation continues and we get Rama Lakshmana ugaccha taha. As a sentence consisting of two padas, the accent of Rama Lakshmana is also mentioned here and the accent of gacchata separate padas is also mentioned here. Now once these two padas come into contact and one sentence unit is generated, the sentential context also generates a modified accent and that is Rama Lakshmana ugaccha taha. And so this is the accent generated, this is the sentence generated. Let us take a recap of the stages of derivation described in this particular lecture. There is cognitive stage that was described which also described as sangraha, collection of meanings. Then we have a laukika vigraha, then we have samasa saudhnya taking place, then purvapada nirdharana happens, then samasanta pratyaya gets added. Then we have an extremely important process called subluk where subs are deleted, following the purvapada karya as well as the varna karya and finally the svara karya, the operations of accent. So these are the steps, these are the stages of derivation of the samasa. We noted that in the dvandva samasa some of these stages did not yield a different output. But when we studied the bahuvrihi samasa as well as the avyai bhava samasa we may get the different outputs at all these different stages and we shall study them in detail in the course of the study of these samasas. To summarize the derivation process of compound begins at the cognitive stage and actually it ends in the cognitive stage only the process described in the grammar states the processes that happen at the cognitive level. The processes that we do on paper as well as digitally we showed those processes earlier they are representation of these cognitive processes. By default these processes are followed and they are expressed using various means these are the texts referred to thank you very much.