 Welcome. I welcome you all to this lecture in the course, Samasa in Paninyan Grammar. And this is the first part of the course. We begin with the recitation of the Mangala Charana. Sanjariharti Leela Ya Vishvesham Satchidanandam Vandeham Yo Khilan Jagat Charikarti Bari Bharati Sanjariharti Leela Ya We have been studying, so far, what is Samartha? We have studied the Karaka theory in brief. We also studied the definitions of the six Karakas. And then we studied the two interpretations of the word Samartha, capable of and having the same meaning or Samaha Arthaha. We said that when we say capable of, it means capable of expressing the interconnected meanings. What it means is that a word unit which is capable of expressing the interconnected meanings. And according to the tradition, a Pratipadika is not capable alone of expressing the interconnected meanings. So Pratipadika is not Samartha as it is not capable, as it cannot express the interconnected meanings on its own without the Pratyajya getting added to it. And once you add a Sup Pratyajya to a Pratipadika, it becomes a Pratipadika, then it becomes a Samartha. So it has to be a Pratipadika. And Pratipadika is defined in Panini and Grammar as Supningantam Padam, Subantam Tingantamcha Pratasavudnyam Syaath. So a Subanta and a Tinganta which is capable of expressing the interconnected meanings is what is Samartha. We have also seen that as far as the Panini and Grammar is concerned, the Tinganta which shows the interconnected meanings is not stated to be eligible for becoming input of the process of compounding. And the second meaning of Samartha is Samaharthaha, having the same meaning. So interlinked Subanthas are eligible to be compounded. Then they undergo the process of compounding which we shall study later on in this course. This process involves several types of operations and then the compound is derived step by step with the help of rules laid down in the Grammar and the Grammar will generate output in the form of a nominal root, very crucial, very important. And the Grammar will generate output in the form of a nominal root. So interlinked Subanthas are the input and the nominal root is the output. Nominal root is Pratipadika, that is the output. This Pratipadika will mean the same as the interlinked Subanthas. That is the point, that is Samaharthaha. And then this output meaning will be one unit as against the interlinked Subanthas which are independent, separate units. As far as meaning is concerned, as far as the word form is concerned and also the accent on the word form is concerned. But when the compounding happens, the output in the form of a Pratipadika will be one unit as far as the word form, as far as the meaning and also the accent. It will have three features, Aikapadya, Aikarthya and also Aikasparya. Now we come to two important technical terms when we deal with Samarthha and the state of being Samarthha is Samarthya. So there are two types of Samarthyas described in the Mahabhashya of Patanjali, notably in the Samarthanika. And these two types of Samarthya are Vyapeksha and Aikarthivav. Let us look at them in the words of the great Patanjali who composed the Vyakranamahabhashya. And let us quote Patanjali and try to understand the meaning of these two terms from his Samarthanika. The word Samarthha is explained in the four ways by Patanjali in these passages. Out of which, Sangatarthha and Samsrishtarthha these are the explanations of Samarthha when Aikarthivav is the underlying principle. And Samprekshetarthha and Sambaddharthha is the meaning of Samarthha when Vyapeksha is the underlying principle. So let us look at these in the words of Patanjali. Patanjali says, Patanjali says, Patanjali says, Patanjali says, When we have Aikarthivav as Samarthya then the word Samarthha will be dissolved in these two fashions, Sangatarthha and Samsrishtarthha. Just as we have Sangatangratam and Sangatamtailam these are the usages. What it means is Aikivhutam. So Samsrishtarthha is merging. Sangatthha is becoming one, going together. Ultimately what it means is Aikivhutam. Something that was not one has now become one. This is what is understood from Sangatarthha and Samsrishtarthha. This is what is primarily the meaning of Aikarthivav. Yada vyapeksha samarthya. On the other hand, when we have vyapeksha as the samarthya, tada evam vigraha karishyate, then we will dissolve the word Samarthha in the following fashions. Samprekshitharthha samarthha and sambaddharthha samarthha. Samprekshitharthha is the meaning which is seen to be together. And sambaddharthha is meaning that is tied together. So this is what is vyapeksha samarthya. And samgatharthha and samsrishtarthha is the resolution of the compound samarthha when Aikarthivav is the underlying principle. These are the two prominent explanations of Aikarthivav and vyapeksha. And these explanations are at the base of the traditional explanation of these two concepts. And the examples given by Patanjali, they elucidated the ideas far, far clearly. So Aikivutam is Aikarthivavaha. And when such Aikivutattva does not happen, it is vyapeksha samarthya. So let us now focus on Aikarthivavaha. Of course, when we talk of Aikarthivavaha, we will invariably also talk about vyapeksha. So there is a contrast. But still, let us focus on Aikarthivav. So the question asked is, kim samarthamnam? And the answer is pruthagarthanam Aikarthivavah samarthvacanam pruthagarthanam padanam Aikarthivavah samarthamityachate So pruthagarth is having separate meaning. So the words which are having separate meanings, when they denote one meaning, then they are called samarthas. Vakya pruthagarthani radyapurushahati samasipanah aikarthani raja purushahati In the sentence, we have two words, radyah and purushah, and both these words denote meanings independently. Raghniha, although interconnected, yet the meaning retains its independent separate status and purushah. But when it gets compounded, it becomes a one unit denoting one meaning. Raja purushah is that one unit of word, word form, and this one word form denotes one meaning which is the king's man or the king's serpent. This is what is Aikarthivavah. What are the differences between Aikarthivavah and Vipeksha? Kahatari Aikarthivavakrtah visheshah. What is the difference? And these are the differences. Subalopah, Vyavadhanam, Yatheshtam, Anyatarena, Abhisambandha, and Svaraha. Subalopah, Vyavadhanam, Yatheshtam, Anyatarena, Abhisambandha, and Svaraha. Subalopah means the non-deletion of sup. Vyavadhanam means intervention. Yatheshtam, Anyatarena, Abhisambandha means the order that can be changed in the sentence and also the relations with any of the constituents with the outside elements. And finally, Svaraha that is accent. Now we shall deal with them one by one. First, Subalopah. So Patanjali says, Supah alopah bhavati vak ye. In the sentence, sup is not deleted. Like Radnaha Purushaha. Radnaha has got Shasti Vibhakti and Purushaha has got Prithama Vibhakti. Both the sups are intact. Samasya punah na bhavati. When you join them together, when they become some Srishtartha, when they become Sangatartha, then Supah alopah na bhavati. Supah lopo bhavati. Then the sup gets deleted and so you get Rajapurusha. The sup that was added after Rajan and Purusha, they both get deleted. And after Rajapurusha is derived as a compound, as a pratipadika, then you add another sup to it. But that is added after the unit Rajapurusha as a whole. Rajapurushaha has got a suffix that is not added to Purusha. That is added to Rajapurusha as one unit. So in the Samasa, the sup is deleted. Vyavadhanam ca bhavati vaki. In the sentence, there is intervention of words, like radneha, rudhasya, purushaha. Samasena bhavati. Rajapurushaha iti. So in the sentence where radneha and purushaha are interlinked, they can have an intervention of another word called rudhasya. But in the compound, this is not possible. This is not allowed. Because now compound has become an integrated as a merged unit. And so, Raja and Purusha, they both do not retain their independent status, separate status. They have merged themselves together in one unit. And so, there cannot be an intervention between the two elements, the constituents. Yatheshtam anyatarena avisambandha bhavati vaki. So radneapurushaha can be also written as purushaha radneha. But this is not possible in Samasa. Samasena bhavati. Rajapurushaha iti. And finally, dvau-svarau bhavatah vaki. In the sentence, because you have two units, radneha and purushaha, each one of them will have one accent. dvau-svarau bhavatah vaki. Samasaipunaha ek-eva. In the compound, you will have only one accent, Raja purushaha iti. In this case, it will be the final vowel that will be accented. Every other vowel will be not accented. We'll have anodhata accent. But this we shall deal with in a while. But these are the important distinctions between Ekarthivava and Vipeksha, stated so lucidly by the great Patanjali in his great Bhashya, Vyakarana Mahabhashya. Patanjali has also enumerated some more distinctions. Imetar hi ekarthivavakrtah visheshaha. Sankhya visheshaha vyaktavidhanam. Look upasar janavisheshanam and chayogaha. These are those distinctions. Let us look at them one by one. Sankhya visheshaha. Sankhya visheshaha bhavativa ke. Radnyapurushaha, radnyohu purushaha, radnyam purushaha iti. So radnyapurushaha indicates that this is a servant of one king. But there could be one servant of two kings and also one servant of many kings. In order to indicate this nuance in the sentence, you have a facility of using different numbers. Radnyaha, radnyohu and radnyam. But in the Samasa, this distinction is not possible to express. You can only say Rajapurushaha then it is not known how many kings are referred to in this compound by the word Raja. So Sankhya visheshaha bhavativa ke. In a sentence, you can express different numbers distinctly that is not possible as far as a compound is concerned. This is an important distinction. The second distinction is vyaktavidhanam. vyaktavidhanam bhavativa ke. brahmanasya kambalaha tisthati iti. So there is clear explicit expression that this kambala belongs to a brahmin. So there is a swaswami bhava where brahmin is the swami and kambala is the swa. This is explicitly expressed by the words brahmanasya kambalaha. samasya punaha avyaktam. In the samasa, however, this remains unexpressed and there is a scope of doubt as Patanjali rightly points out he says sande ho bhavati. sambuddhi syat sasthi samasa hava iti. Whether this word brahmana is the sambodhana prathama ekavachana or whether this is a sasthi samasa. This kind of doubt arises. The word sambuddhi used by Patanjali over here is a technical term which is assigned to the vibhakti pratyaya of the prathama in the sense of sambodhana. ekavachanam sambuddhi sambodhana prathama yaha ekavachanam sambuddhi saudniam syat. Then we have upasar janavisheshanam. upasar janavisheshanam bhavati vaak ye. rudhasya rajniha purushaha iti. Upasar janam stands for a subordinate non-head element. In the sentence, even though something is upasar janam something is not the head still there is scope for a qualifier to be added to it. rudhasya rajniha purushaha even though rajniha is upasar janam rudhasya can still be added as its qualifier. But this cannot be done in the samasa. samasa nabhavati rajapurushaha you cannot add rudhasya rudhasya rajapurushaha this is not possible. In a sentence it is possible but not in a samasa. samasa nabhavati So upasar janavisheshanam is an important distinction between ekaarthi bhava and the vipeksha. And then we have chayogaha. So chayogaha bhavati vaak ye. swachayogaha swami chayogaha swachayogaha radniha gauhucha asbhacha purushascha swa means something that is owned swami is the owner swachayogaha so there is a king who owns either who owns bulls and cows as well as horses as well as men so gauhucha asbhacha purushascha these are all the swas and chah indicating the addition can be added after each one of them but you cannot do it in samasa samasa nabhavati radniha gavashvapurushaha So gavashvapurushaha is prathama bhava chana you cannot add chah in between because they do not exist as independent constituents when they get compounded gavashvapurushaha as a compound is one independent unit now just as you have swachayoga you can also have swami chayoga swacha added to the names of the owners like devadatta, yadnidatta and vishnumitra so this cow or bull belongs to devadatta, yadnidatta and vishnumitra who three have come together and who are the owners now you can add chah to all of them devadatta, yadnidatta, yadnidatta vishnumitra, yadnidatta, yadnidatta yadnidatta, yadnidatta, yadnidatta but if you do the compounding then you cannot add chah after each one of them samasa nabhavati devadatta, yadnidatta, vishnumitra, ranaam, yadnidatta this is what you will have to say these are the distinctions in ekarthi bhava and vepeksha samasa and vakya so samasa performs a different role and additional elements and some elements which are missing as far as the process is concerned and the output is concerned and that is why samasa becomes an extremely peculiar process to summarize we can say that samarthya of two types vepeksha as well as ekarthi bhava is interrelated and interdependent vepeksha indicates the interrelation of meanings at the sentence level with independent status of each unit and ekarthi bhava is based on these interrelated units as input and generates an output which is one unit where the constitutions do not have independent status as far as artha padha and swara it's concerned so they have ekarthi ekapadya and ekasparya as the features the generated output has got something additional than the constitutions these are our referred texts the traditional sources and in this particular lecture we have borrowed heavily from the samarthanika from the great vyakarana mahabhashya of Patanjali we salute all these great authors thank you very much