 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. Vishvesham satchidanandam vandeham yo khilan jagat. Charikarthi baribharti sanjariharthi leela ya. Vishvesham satchidanandam vandeham yo khilan jagat. Charikarthi baribharti sanjariharthi leela ya. We have said that in this particular course, we are focused on the three types of samasas, namely avyayibhava, bahuvrihi and duvandva. Before actually studying each one of them in detail with the help of the sutras and the examples, etc., we understood the theory of compounding with respect to these three compounds. We studied the samartha theory and we studied this with the help of the primary sources. We studied that the samartha theory is stated by Panini himself in his astadhyayi in the sutra samarthaha padavidhi. We also studied the Mahabhashya of Patanjali which is a commentary on this particular sutra and we focused on the chapter of samarthanika which is a commentary on this particular sutra. We noticed that Patanjali has explained samartha in four ways. Samprekshitartha, sambaddhartha, sangatartha and samsrushthartha. Patanjali also uses two key technical terms namely vyapeksha and ekarthibhava. Vyapeksha refers to the interrelated meanings of the padas and so the two meanings namely samprekshitartha and sambaddhartha of samartha explain the vyapeksha state where the meanings are interrelated. They are tied but they are independent and separate entities so are the words. Patanjali has also used another technical term called ekarthibhava which explains what happens in the samasa and he has also used the two explanations of the word samartha to explain ekarthibhava. Sangatartha and also samsrushthartha when the two meanings go together or when they are merged together that is what is samartha and that is what is ekarthibhava samarthya. So vyapeksha and ekarthibhava they are interrelated. Patanjali in fact gave an example of ghee as well as oil when it is mixed with something it becomes one with that something and therefore that is a good example where two meanings get merged together and a new meaning as well as word is generated as an output. We also stated that the samartha theory is based on the karaka theory. We studied the karaka theory in some detail. We said that for the samasa process sentence happens to be an input in the sense that the interrelated pathas which are part of the sentence they are the input and the process of compounding happens and the output generated is in the form of a pratipadika or a nominal root which again becomes an input for the sentential process. We studied the concepts of nitya samasa and anitya samasa. In the process we studied the concepts of laukika vigraha and alaukika vigraha. We stated that the process of compounding begins with alaukika vigraha. Then the purvapada nirdharana happens. Then subluk. Then samasanta pratyaya is added. Then subluk happens. Then purvapada karya happens. Uttarapada karya also happens. Then sandhi happens and finally the svara karya happens and the output in the form of a pratipadika is generated. We have studied these steps, these processes with reference to avyayi bhava, bohubrihi and dvandva samasa in the previous lectures. Now is the time to conclude this general discussion and proceed towards studying each of these compounds in specific details. In this lecture we will conclude this general discussion by passing on some general remarks on compounding and historical development of Sanskrit language. In Panini's grammar different rules play different roles in the process of derivation. There are some rules which prescribe a particular operation. Such rules are called vidhi sutras. These sutras state the initial process and also the intermediate processes and also the final process. Then there are some metarules, some paribhasasutras which hold the entire system together and which apply the rules in a particular sequence. Then there are some rules which designate the technical terms. These are called the saudnya sutras. So samasa is a saudnya that is applied to a particular output. Purvapada is the saudnya, Uttarapada is also another saudnya. Similarly under the big umbrella of samasa there are four types of samasas whose saudnyas are extremely important. Then we have some rules which state the operation of substitution or atidesha. And this we have seen in the process of derivation when one step is derived with the help of a rule in the Panini grammar. It continues certain properties that it inherited from its previous stage. This is explicitly stated in the Panini grammar using a particular sutra which is called atidesha sutra. There are only about 100 basic vidhi sutras for samasa which prescribe the samasa. They are stated in 2.1 and also 2.2. Therefore the sutras which prescribe the ave bhava samasa they are very few in number. Also the sutras which prescribe the pahubrihi samasa they are also very few. And the sutra prescribing the dvandva samasa is only one. There are 92 vidhi sutras prescribing the samasanta suffixes stated in 5.4. And also the samasanta suffixes prescribing sutras for ave bhava as well as dvandva are very few. But there are a number of sutras prescribing the samasanta pratyaya with reference to the pahubrihi samasa which we shall study in detail. There are almost 200 vidhi sutras prescribing the accent of samasa. Once again the sutras prescribing the accent on ave bhava and dvandva are very few. Whereas there are quite a few sutras prescribing and prescribing the accent of pahubrihi samasa. All these sutras may be exhaustively describing the language of panini's time. But as time grew language also grew. These numbers started falling short of capturing the usage. The tradition of panini's grammar on the other hand gave authoritativeness to the system. Any speech form which is in accordance with this system was considered worth using others not. Therefore the pressure on the system increase due to the limited number of available rules and increasing and varied usage. Then the panini's grammatical tradition figured out some solutions to this particular problem. Now these solutions are primarily internal to the system in the form of reinterpretations of words in the sutras, types of sutras as well as breakup of words in the sutras. These are the strategies that were adopted. The concept of generic prescription was also adopted. The concept of open-ended word bag was adopted. Breakup of sutras is called yoga vibhaga. Then there were new statements made. New arguments were put forward in order to justify certain usages in particular manner. New concepts evolved in the course of time in order to account for certain usages. Let us look at the concept of generic prescription. So the sutra is sahasupa 214 in the ashtagdhyay. This is originally an adhikara sutra governing 2.1 and 2.2 in the ashtagdhyay where compound prescribing rules are stated. So all the rules will be constrained by the condition stated in this particular sutra where 2 padhas both ending in soaps as is shown on this slide. This padha ends in soaps and second padha also ends in soaps and then this becomes eligible if they are interrelated. These two become eligible to become pounded. But if you have soop over here but no soop over here or if you have ting over here and ting over here this sutra says that these situations are not eligible for the process of compounding. So this is what the function of the sutra sahasupa. But now in order to accommodate the newly generated varied usage the tradition reinterpreted 214 as a vidhisutra thereby making this a generic prescription. Any subanta is compounded with any other samartha subanta. Any word that ends in a soop is compounded with any other semantically interrelated word which ends in a soop. This is what is a generic prescription without making any specific condition. And meaning bound specific condition which is part of several other rules as we observe in the paninian rules. Now with this generic prescription any compound usage can be accommodated. Such a samasa is termed by the later tradition as kevala samasa or sup sup samasa. And we find several examples in the literature where samasas of this kind are stated and are explained as sup sup samasa or kevala samasa. Then there is a concept of open-ended word back also known as akriti-gana. So new compound words similar to the ones already listed are accommodated as part of the same list and such words are called saropakriti. Gana is a list of words which is appended to the grammar of panini and which are referred to by panini in the sutras prescribing various operations to respective ganas. Now there are some ganas which are akriti ganas where new compound words similar to the ones already listed are accommodated as part of the same list as a strategy to counter the problem stated earlier. These are called sarupakriti words. Then there are new words dissimilar to the ones already listed. They are also accommodated as part of the same list and they are called virupakriti words. For example, we have the sutra vahitagnyadishu 2237 which consists of the akriti-gana ahitagnyadi. If we throw a glance on the words in this particular gana we see that ahitagny and agnya hita these are the basic words and then jataputra and putra jatah these are the other words that we get. These are the sarupakriti words and then there are virupakriti words which also are made part of this particular gana, gadukandha as well as gadusiras. We also have several sutras which are considered to be the akriti-ganas as far as the samasas are concerned. So, tishthatgu prabhritinicha is a sutra which consists of a list called tishthatgu etc. This is a very peculiar list consisting of elements which are very complex. Similarly, nirudhaka-dinicha 62184 discussing the accent. Similarly, ardharchaha-pumsicha 2431 talking about the gender of the compound. One of the important techniques used by the paninyan grammatical tradition to counter the problem mentioned earlier is yoga-vibhag. Now the word sahasupa which is an adhikara sutra, so all the rules will be constrained by this sutra. And so we have sup plus sup is a yes condition for the process of compounding and where we have sup plus thing or thing plus thing, it is a no condition for compounding. But to accommodate certain other usage, this rule is broken into two parts sahasupa and supah. Now sahasupa which is 214a means a sup can be compounded with any other word. So for example, if a padha ends in sup and another padha ends in thing, now this can also be a compound according to this 214a. And the examples provided are anuvvya-chalat as well as pariyabhushayat. Anuvvya-chalat consists of anuv, v and achalat where anuv and v, these are the two subandhas and achalat is a tinganta. In pariyabhushayat, pariy is a subanta, but abhushayat is the tinganta. We also note that this yoga vibhaga is done primarily to account for a few exceptions in the Vedic data. Similarly, avpayam vibhakti etc. this is 216. This is also broken into two parts, avpayam as one and vibhakti etc. as the second in order to account for certain usages. Similarly, vibhasha apaparibahirancavapanchamyam is broken into two rules and vibhasha is stated to be one independent rule, which is also recognized as an adhikara sutra that makes the following compound prescribing sutras prescribing a vikalpika samasa and the previous sutras prescribing a nitya samasa. Similarly, the yoga vibhaga is potential in all vibhaktis. This technique is used by the later paninian grammatical tradition to account for usages in order to provide the sanctity of grammar to them. There are certain complex phenomenon which is also noted in the process of compounding in the course of time. There is a type of compound or a set of words in which they are semantically bahuvrihi but formally they are avyai bhava. And this is what we were mentioning about tisthagu etc. where we have words which are semantically bahuvrihi but formally avyai bhava. Similarly, we also have words like onmatta ganga yasmin deshe tannama. This is typically a laukika vigraha of a bahuvrihi compound. However, onmatta ganga yasmin deshe tannama is listed as an avyai bhava compound. Similarly, lohitagangam and krsnagangam also are semantically bahuvrihi but formally are avyai bhavas. And they are listed therefore as avyai bhavas in paninian drama. Some dvandva compounds take place only if samahara is intended by the speaker. So, this is a restricted kind of usage. And the sutra dvandvastha praniturya senanganam 2.4.2 on words that is a set of sutras which talk about this restricted usage. And we shall study this particular section in some detail when we deal with the dvandva samasa. So, panipadam can only be a samahara. Shirogrivam, rathikashvaroham and rathikapadatam are some examples where dvandva samasa takes place. But it is only if there is samahara that is intended by the speaker. So to summarize, compounding is a very productive process in Sanskrit. It has been there since the time of the Vedas. Panini has captured the data of his time. The tradition has considered the grammar of Panini as authoritative and the tradition has tried to explain the later data. But the later data is varied and does not fit in in the existing system. New system in consonance with the existing grammar therefore should be evolved. Now we come to the close of this general discussion about the theory of compounding. From next lecture onwards we will delve deep into the each type of samasas. We begin with the avyayibhava samasa because that is what is stated first in the sutras of Panini. Thank you. These are the texts referred to. Thank you very much.