 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian Grammar. This is the first part of the course. We begin our lecture with the recitation of the Mangala Charana. Vishvesham Satchitanandam Vandeham Yokhillan Jagat Charikarthi Bari Bharti Sanjariharthi Leelaya Vishvesham Satchitanandam Vandeham Yokhillan Jagat Charikarthi Bari Bharti Sanjariharthi Leelaya We have been studying the concept of Samartha. He also said that the grammatical theory as proposed by Panini functions at two levels. One is the Karaka theory and the other one is the Samartha theory. The Karaka theory is at the core of the sentence structure and the Samartha theory is based on this Karaka theory. The input of the Samartha theory is the sentence and the output of this Samartha theory goes back to the sentence and the output is in the form of the Pratipadika as far as Sanskrit is concerned. In this context it is also important for us to study what is described as a Samartha and what is described as a Samartha Samasa. This term we regularly find in the traditional commentatorial literature. A particular compound is declared as a Samartha Samasa. What is an a Samartha Samasa? A Samartha Samasa is obviously an exception to the by default process where Samartha is the basic condition for the process of compounding to take place. This is how it is described. A constituent of the compound which expects something is called a Samartha. It expects another meaning to fulfill its own meaning in the sentence and then it is not fit to be compounded. It is not considered as an input for the process of compounding. This is what is Sapeksha and this is what is a Samartha. I repeat a constituent of the compound most notably the non-head constituent if that expects some other meaning or some other word to fulfill its own meaning as well as the word form then such a meaning is called a Samartha. Still if the compounding takes place the compound is called a Samartha Samasa and this is treated as an exception. And the speakers of Sanskrit have clearly used such compounds consistently which are constantly declared as a Samartha Samasa. Here is an example. Devadatta se gurukulam. The meaning is the family of the teacher of Devadatta. The family of the teacher of Devadatta. That is the meaning that can be derived by following the regular procedure laid down in the Paninian grammar. And this can be dissolved in the following manner. Devadatta se gurukulam. In this case Devadatta seer is linked with Guru and Guru is linked with Kula as far as the meaning is concerned. And then if Guru Ho and Kulam is compounded this becomes a Tattvurusha compound in which the second member or the Uttarapada becomes the head. So this Kula becomes the head. Now you have Guru Kulam. And now you are adding Devadatta seer over here and this Devadatta seer should be then linked with Kulam following the procedure. But that is not the case. Devadatta se is linked with Guru. Now Guru is an element which is already merged in the compound. And in this Tattvurusha compound Kula acts as the head and this Guru cannot be directly linked with any other meaning not going through Kulam. But in this case this Guru is directly seeming to be linked with this Devadatta seer without going through the Kula. So this is not the Kula of Devadatta. This is still the Kula of the Guru. And so this Guru being already linked with Devadatta seer is not fit to be compounded with the word Kula. And so this compound is declared as Asamartha Samasa. Devadatta seer, Guru Ho Kulam. This is the family of the teacher of Devadatta. This is a very, very peculiar case. This is an explanation of what we have seen just now. Here Devadatta and Guru are interrelated. But Devadatta and Kula are not directly related. Also Guru and Kula are interrelated. So first Guru and Kula are compounded. And Guru Kula is the output generated. This is one unit in which two constituents are merged. As far as the meaning is concerned and also the word form is concerned. Second member of this compound is the head in this unit because it is a Takporosha compound. So Kula is the head. So now the word Guru Kula can be related to any other word and its meaning only through the head, namely Kula. Here we have Devadatta which is a separate word which is not linked to Kula as far as meaning is concerned and also the word is concerned. But it is linked to Guru which is subordinate, which is the non-head element in the compound. This can be shown in this particular fashion. Here we have Devadattasya Guru Ho Kulam written down in the Aalav Kika style. And we shall study what is an Aalav Kika Vigraha in this course later on. So first we have Devadattasya being written as Devadatta plus Gnas, Gnas being the Shasti suffix. Plus Guru plus Gnas and Kula plus Su. Now Guru plus Gnas is put into two brackets, square brackets. Kula plus Su is also put into two square brackets. Now there are two more additional brackets over here. They indicate that this is first compounded. So here you have Y plus Z first compounded. Y plus Z first compounded. And now you have X which is going to be linked with this compounded word, one unit. According to the theory of Ekarthibhava, this is merged one unit. Because Z is the head in this particular unit. Now so X, if it is to be linked with this one unit, it has to be linked through this head, Z. Which is what is not happening. As the colors indicate, X is linked with Y and it should be linked with Z, which is not the case. So this is a situation where the subordinate is related to the meaning or word out of compound independently. So this is by default not considered to be Samartha. And therefore, these words are not eligible for the process of compounding. And still we see compounding taking place. And so such a compound is declared as a Samartha Samasa. What is possible here is the following. So if you have Devadatta plus Gnas, plus Guru plus Gnas, plus Kula plus Su, where you have X plus Y plus Z. First you compound X and Y and you will get the output Devadatta Guru, the teacher of Devadatta. Then you compound this output Devadatta Guru with Z. And now you will get the next output Devadatta Guru Kula. This is perfectly semantically linked and Samartha capable compound. So this is called Samartha Samasa. It is possible. But if you don't do this and if you say Devadatta Guru Kulam, then there is the problem of Samartha Samasa. If you have the meaning intended in your head as the family of the teacher of Devadatta. The observation is that the Samartha Samasa, they are not supported by grammatical theory. They are to be avoided as far as possible if you are generating a compound. Another way of compounding needs to be explored in order to avoid generating such compounds. Such examples which are found in the literature are to be treated only as exceptions to the by default theory of compounding. And they are not to be treated as the by default theory. Occurrence of such exceptions is an indication of looseness of the process at the cognitive level. Let us take another example. Here we have Rudhasya Raja Purushaha, the servant of the prosperous king. And the Vigraha is Rudhasya Radniha Purushaha. Here we have Rudhasya linked with Radniha and Radniha linked with Purushaha. So Rudhasya is linked with Radniha and Radniha is linked with Purushaha. Rudhasya, Radniha and Purushaha. However, in this particular process, Radniha and Purushaha, they are compounded first. And therefore, Rudhasya, which is linked with Radniha, faces the similar problem of getting termed as a Samartha. Here, Rudha and Rajan are interrelated. But Rudha and Purushaha are not directly related. Also, Rajan and Purushaha are interrelated. So first, Rajan and Purushaha are compounded and Rajapurushaha is the output generated. And this is one unit in which two constituents are merged. Their meanings are merged. And the new unit is emerging. And this unit consists of the Uttarapada being the head. Raja Purushaha has got Purushaha as the head. Now, the second member of the compound is the head in this unit. Purushaha is the head. So now, the word Raja Purushaha can be related to any other word and meaning only through the head. Namely, only through Purushaha. But here we have Rudha, which is not linked to Purushaha. It is linked to Radharajan, which is a non-head element in the compound. This is what causes the Asamartha Tua. This can be shown once again in the form of an early Vigraha, Rudha plus Gnas, where Gnas is the Shastis of X. Rajan plus Gnas, where Gnas is the Shastis of X. Purushaha plus Su. So here we see, Rudha and Gnas. This is linked with Rajan. This Gnas links Rajan with Purushaha. And now we have Rajan plus Gnas plus Purushaha plus Su compounded first. So we have Y plus Z compounded first. And then it is noticed that there is an X, which is linked with Y. If Y and Z are compounded first and a merged integrated output consisting of one unit is generated, then obviously amongst these two, this Z is going to act as the head of that one unit. So this X must be such that it is linked to this Z. Or if it is linked to this Y, it has to be through this Z. But none of this is happening. X is directly linked with Y and that is the reason why now this compound of Y plus Z will be declared as a Samartha because the subordinate element Y is already linked with X without going through the Z, the head. This is a situation where the subordinate is related to the meaning and word out of compound independently. This is by default not Samartha. And so Y and Z are not eligible for the process of compounding. What is possible here is the following. So you have Radha plus Gnas, plus Rajan plus Gnas, plus Purusha plus Su. So you have the format X plus Y plus Z. First compound X and Y, Radhasya, Radnaha, this is possible. And then you will get the output, Radharaja, this is perfectly valid. Then compound this output with Z and then you will get the next output, Radharaja Purusha. This is how this situation can be handled and the Samartha Samasas can be generated. What we observe here is once again that Samartha Samasas are not supported by the grammatical theory. 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 of Samartha Samasas are found in the literature and they are to be treated only as exceptions to the by default theory of compounding and are never to be considered a by default process. Occurrence of such exceptions is an indication of the looseness of the process of compounding at the cognitive level of the speaker. Now this is the third example. Asuryam Pashyaha Rajadaraha This means the wives of the king are such that they do not see even the sun. They are so very well protected that they don't see the sun. Na Asuryam Pashyanti Rajadaraha Suryam Na Pashyanti They don't see the sun. Here Na is semantically related to the action of seeing denoted by the verbal root Pashya or Drisha. And so the meaning is not seeing. Na is semantically not related to Surya. Surya is related to the action of seeing denoted by the verbal root Drisha Pashya as karma, as an object. So one is seeing the sun. Now Surya and Drisha Pashya, they are semantically linked. So they should be compounded first. Na and Surya are not semantically linked. So they should not be compounded first. So first if you make a compound of Surya and Pashya, you will get something like Surya Pashya and then that output could be compounded with Na. Still in this case Na and Surya are compounded first. These are not semantically linked. Na is linked with Pashya and then we get Asurya as the first output. Then it is compounded with Pashya and then we get the output Asuryam Pashya. This in fact is stated by the Sutras. One of the Sutras of Panini, Asurya, Lalata, Dhrishita Poha, which we are going to study in detail when we study the Upapada Tathapurusha compound later on. But this example is cited over here as an example of Asamartha Samasa. It means that even in Panini's times compounds were generated of this particular kind. So this is to be treated as an exception to the by default theory of compounding where only Samartha happens to be the base for the process of compounding. So to summarize along with the by default theory we also find exceptions. And these exceptions are treated as exceptions. They are caused probably because of the sequence in which the speaker thinks of the meanings and words that are to be compounded. This process is loose in nature and reflects on the generation of exceptions. This process and these exceptions indicate that the language is spoken by speakers. These are the texts referred to. These are the traditional sources. And we shall deal with the other aspects of the theory of compounding stated in Panini and Grammar in the coming lectures. Thank you for your patience.