 Welcome. I welcome you all to this lecture in the course Samasa in Panini and Grammar 2. This is the second course on the Samasa. Remember this is not an advanced course on Samasa in Panini and Grammar. But this is the remaining part of the Samasa in Panini and Grammar. We begin our lecture with recitation of the Mangala Charana which is Vishvesham Sakchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjari Harthi Leela Ya Vishvesham Sakchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjari Harthi Leela Ya In this course some part of the first course will be repeated. In the first course we dealt with the Tathapurusha Samasa in detail and also the theory of compounding in some detail. In this course we will revisit the theory of compounding and we shall study in detail the remaining three types of Samasas in Sanskrit, Dvandva, Bahuvrihi and Avyaivhava. So the first question that we revisit is what is a Samasa? What is a Samasa? And the answer is Samasa is a compound. Compound made up of two or more than two elements. These two elements are such that each one of them has generally an independent distribution. Generally as we have already seen in case of Tathapurusha Samasa there is a type of Tathapurusha where one of the elements does not have an independent distribution. Therefore generally the two elements have independent distribution. So the example sentence is Ramaha Lakshmanascha Gacchataha. In this sentence Ramaha and Lakshmanascha are the words which are marked in red. They have some significance. The sentence means Ram and Lakshmana are going or go and the compound formed is Ramalakshmana Gacchataha. Conveying the same meaning. Let us study these once again. Ramaha Lakshmanascha Gacchataha. Here there is no Samasa. Each word is appearing independent of each other. Here there are four separate words separated by spaces joined by the phenomenon called Sandhi. And we have a separate course on Sandhi in Panimian Grammar. So these four words are Ramaha, Lakshmana, Chha and Gacchataha. So Lakshmana and Chha there is a Sandhi and the output is Lakshmana Chha. Now if we look at the right hand side we see Ramalakshmana Gacchataha. Here there is Samasa. Two words are appearing together as one unit and therefore there is no space in between them and they are Ramha and Lakshmana. So Ramalakshmana is written together. Ramalakshmana has got one case ending. In Ramaha and Lakshmana each word had its own case ending. There were two case endings whereas in Ramalakshmana there is only one. So these two words are appearing together as one unit. This is what is a compound and there are only two words in this particular sentence Ramalakshmana Gacchataha. They are separated from each other by a space. So in the sentence on the left hand side there were four words and in comparison on the right hand side there are only two words. So Ramalakshmana Chha these three words come together. There is one word which disappears and Ramaha and Lakshmana they get compounded and form one unit which is Ramalakshmana. This is compound. This is Samasa. Similarly we have a sentence Dine Dine Suriyaha Udeti. Sun rises every day. In this sentence on the left hand side there is no Samasa. Each word is appearing independent of each other. And here there are four separate words separated by spaces joined by Sandhi. So Dine Dine Suriyaha and Udeti these are the four separate words separated by spaces. Suriyaha and Udeti have got Sandhi which is in the form of the deletion of the case ending after Suriya. And therefore we have only Suriya Udeti. So Dine Dine Suriya Udeti has got four sentences, has got four words and there is no Samasa. Now if we look at the right hand side we see that Prati Dinam Suriyaha Udeti. Here there is Samasa. Two words are appearing together as one unit namely Prati and Dinam. And then overall there are three words in the sentence separated from each other by a space. And the same Sandhi also occurs over here. So Dine Dine and Prati Dinam. This is an example of the Avyaivaha Samasa. The previous example Ramalakshmana was that of a Dhvandva Samasa. Let us take another example. On the left hand side we have. Now here there is no Samasa. Each word is appearing independent of each other. There are six separate words separated by spaces and joined by Sandhi. These are those six words. So that cowherd is going or goes who has variegated colored cows. That is the meaning of this sentence. Now there is Sandhi that has taken place between Gopalaha and Gatshati and Saha and Gopalaha. The Sandhi is not done in Chitraha and Gavaha for the specific purpose. Which is clear when we look at the right hand side on the slide. The sentence on the right hand side is. Now we notice that here there is Samasa. Three words are four words are appearing together as one unit. Chitraha, Gavaha, Saha. And in the sentence we have three words which are separated from each other by a space. And also joined by the Sandhi. So Chitragur Gopalaha and Gatshati. So there is a Sandhi between Gopalaha and Gatshati. This is an example of the Bahuvrihi Samasa. Bahuvrihi compound. This is what is a Samasa. There is a sentence in which there is no Samasa and there are multiple number of words. And the same words are merged together. They appear together showing various features. For example, Yasya, Chitraha, Gavaha. There are these words having independent Vibhaktis. And the word Chitragur has got only one Vibhakti. Yasya, Chitraha, Gavaha are the three words which are separated by spaces. Whereas Chitragur, this is not separated by spaces. Chitra and Gur, they are joined together. This is what is a Samasa. These are some of the features of the Samasa. And in this particular course, we shall be focusing on these three types of Samasas. A Vyaibhava, Bahuvrihi and Dhvandva. In the first course, we studied in detail the Tattvurusha Samasa. And here we study the remaining three mentioned just now. Samasa or compounding is a very productive feature of languages. Here are some examples. First, let us look at the Vedic language in which we have compounds like Indra, Agni, Mitra, Varuna, Agni, Shomau, etc. These are all Devata, Dhvandva, Samasas. Whereas in the classical language, we have Vagartha, Pratyutpanamati, Parapratya Niyabuddhi, as well as Jaya Pratikrahitagandhamalya. Now, if you see the number of constituents in the classical language, it seems to be increasing with each example. In Vagartha, we have only two constituents. In Pratyutpanamati, we have three. In Parapratya Niyabuddhi, we have four. In Jaya Pratikrahitagandhamalya, we have five. And then it can keep on increasing. Vagartha is an example of Dhvandva, Samasas. And the remaining ones are the examples of Bahubrihi, Samasas. So, we have Samasas used profusely in the classical Sanskrit language. And we also see that they are used in Vedic language. In the classical language, the Samasas are used profusely. And here are some examples. Gajanana, Ekadanta, Lambodara. These are the names of Sri Ganesha. And these are the Bahubrihi compounds. Gajanana, Ekadanta, and Lambodara. Anurupa, Pratyudina, and Yathashakti. These are the three examples of Avyaibhava Samasas. Anurupa, Pratyudina, and Yathashakti. Again, we have examples of Bahubrihi Samasas. On the right hand side, Neelakantha, Chakrapani, Shulapani, Mushaka Vahana, Garuda Vahana. These are Bahubrihi Samasas. Yathamati is once again an Avyaibhava Samasas. So we see that Avyaibhava, Bahubrihi, and Dvandva, all these three Samasas are used by the speakers of Sanskrit again and again. And these Samasas have in fact become part of the common vocabulary, not just of Sanskrit, but also of modern Indian languages. The Samasas are used not just in Sanskrit and other related Indian languages, but they are also used in several languages. And here we are taking only two examples, English and German. Flat food, tender food, white collar, hybrid, half-wit. These are the examples of the Bahubrihi Samasas in English. Schwarzkopf, Hartnick, Rothschopf, Schwarzkittel. These are the examples of Bahubrihi Samasas in German. And there are many examples of this kind in various other languages as well. What we aim to say over here is that Samasa is a very productive process, which is prevalent in many languages of today. And therefore this particular process, this particular phenomenon needs to be studied. The oldest grammar known to mankind, namely Paninian grammar, had developed a theory related to the formation of Samasa. It is very important to therefore also study this particular aspect of Paninian grammar related to the Samasa. And this is what we did in the first course on Samasa. And this is what we shall be doing in this second course on Samasa in Paninian grammar. Apart from the Samasas, we also note that modern languages have something called multi-word expressions. For example, kick the bucket, let the cat out of the bag, or sweep under the rug. Look up, break up, in short, by and large. Telephone box, car park, San Francisco, Indian Institute of Technology. These are the examples in English. And in Hindi we have le, lena, de, dena, gir padna, kaam karna, dimaag khaana. And in Marathi we have deun takne, sahan karne, wat lagne, parath jane. These are considered to be the examples of multi-word expressions. And they are explained theoretically and are processed using the theory developed around the multi-word expressions. These multi-word expressions come very close to the process of compounding. The important questions that we ask and revisit are how do these words get formed? How do the compounds get formed? Is there a rule-based system that can explain these phenomena? For example, in the Dvandhava Samasa, Ramaha Lakshmana shchha were the three words in the sentence. And in the compound, only Rama and Lakshmana figure in. Dine dine was the expression in a sentence. And the compound form is pratidinam. Where does this pratikam from? Yasiya chitraha gavaha. This was the expression in the sentence. And the compound form is chitragu. Where does the word yasiya go? Is there a rule-based system that can explain these and several other phenomena? The next question is how do speakers of respective language comprehend them? How do the speakers recognize that a particular multi-word expression means a particular something? That kick the bucket doesn't mean actually kicking the bucket. But it means to die. So how do speakers of respective language comprehend these meanings? Do the speakers of the respective languages create such new words? Also, how do these phenomena get treated in natural language processing? These are very important questions to be asked. And the most important question is what has Paninian grammar got to offer in this particular regard? The possible answer is the following. Theoretical explanation in the form of structure of the components, compositionality, classification of such expressions, interrelation of such words with other words in the sentence, irregularities in the form and the meaning of such expressions. There are certain views mentioned in the Paninian grammar and also the Paninian grammatical tradition which explain these points theoretically. There is also a philosophical explanation provided by the Paninian grammatical tradition in the form of one undivided word denoting one undivided meaning. So with the concept of compositionality, we say that there are two constituents whose meanings are merged by the speaker and consequently the words are also merged. But this is just a possible theoretical explanation. What actually happens in the linguistic communication is that a speaker uses one undivided word and that one undivided word denotes one undivided meaning. That is the explanation also provided by the Paninian grammatical tradition. That becomes extremely important and also from the formal treatment, the treatment related to the form of the word, the possible changes that the form undergoes as treated in Paninian grammar may provide some insights in dealing with some problems mentioned earlier. It is not claimed that Paninian grammar has answers to all the questions mentioned earlier but there may be some insights that one can get from the study of compounds or samasas in Paninian grammar. We shall refer to these texts when we study avyayi bhava, bahubrihi and dvandva samasas. Ashtadhyayi, the core of Paninian grammar. Samarthanmika, from the great Vyakarnamahabhashya, written by Patanjali. Vaakyapatiya, written by Bharat Rihari. Kashi Ka Vritti, written by Jayaditya and Vamana. And the samasaprakaranam, from the Vyakaranam, Siddhanta Kavmudhi. We shall be referring to these texts. There are translations of Ashtadhyayi and Vyakaranam, Siddhanta Kavmudhi done by S.C. Vasu, which are available online. And there are translations of these other texts as well available. We shall be using these original sources. We shall be citing them in our study of these remaining three samasas. Thank you very much.