 Welcome. I welcome you all to this lecture in the course, Samasa in Panini and Grammar 2. As is our practice, we begin our lecture with the recitation of the Mangala Charana, Vishvesham Satchitanandam, Vandeham Yokhilan Jagat, Charikarthi Bari Bharati, Sanjari Bharati Leelaya. In this lecture, we shall study the process of speech production described in the Panini and Grammatical tradition, whose main source is Paniniya Shiksha. Shiksha refers to a genre of texts which talk about the sounds, their features, the places of articulations, efforts of articulations, etc. This is Paniniya Shiksha talking about the process of speech production and these are the verses. Sodhirna murdhyavihato vaktramapady marutah varnan janayate. Repeat. Atma buddhya samet tyarthan mano yunkte vivakshaya manak kayaag nimahanti saprerayati marutam. Marutas turasi charan vandram janayate svaram. Sodhirna murdhyavihato vaktramapady marutah varnan janayate. If we analyze these verses, we note down the following eight stages of speech production described there. The first one is atma buddhya samet tyarthan. Second one is mano yunkte vivakshaya. The third one is manak kayaag nimahanti. Fourth one is saprerayati marutam. The fifth one is marutas turasi charan vandram janayate svaram. Sixth one is sodhirna murdhyavihato. Seventh one is vaktramapady marutah. And eighth one is varnan janayate. The eighth stage, it is the outer part of the process of speech production. This is audible and it is this audible part of this entire process which is generally recognized as speech. The first stage atma buddhya samet tyarthan is at the back end and that is extremely vital for the eighth stage to happen. In fact, there is correspondence between the first stage and the eighth stage. Now the varnas which are thus produced, if they are to be produced together, they are to be collected together in the first stage by the atma. Now we shall study what these stages mean. However, we note that the first two stages, they refer to the cognitive stage of speech production and the remaining one describe the physical part of the process of speech production ending in the production of the sounds. It is important to remember that the first stage should also be considered to be called as speech as the eighth stage which is audible is nothing but an expression of this first stage atma buddhya samet tyarthan. Now let us study one by one. The first stage is atma buddhya samet tyarthan. There are four words in this particular line atma which means a soul and the important property of this soul is that it is animate. Then we have buddhya in which the main word is buddhi which means the intellect and buddhya means by the intellect. Artha stands for meaning and arthan is the dvitya to the meanings. Samet tyarthan is derived from sum plus r plus e with the suffix ear to which tyarthan is also added and strictly speaking this tyarthan is added to the verbal root e. So now after having put together all these individual meanings we get the meaning of the line in the following manner. Soul having collected the meanings together. This is the meaning of this line. Now how does the soul collect the meanings together by the intellect? With the help of the intellect let us study that one by one in the form of this particular diagram. This is the speech production from the point of view of the speaker and here we go from the cognitive apparatus. This is the first stage to the audible speech which is the final stage. We will show the correlation between the cognitive stage and the audible speech and the remaining internal processes they are taken care of internally. However the audible speech has direct correspondence with the cognitive stage in which the meanings get collected. Now the cognitive apparatus of the human being is considered to possess the spaces for artha and shabda also known as artha kasha and shabda kasha. Now as part of the artha kasha there are three subparts lexical meaning, relational meaning and the co-occurrence of these meanings. Lexical meaning is also subgrouped as verbal meaning and nominal meaning and relational meaning is subgrouped as verb noun meaning and noun-noun relation meaning. Co-occurrence is the co-occurrence of all these individual elements. This is all part of the space of artha also known as artha kasha. Now this corresponds to the space for shabda which is known as shabda kasha. Lexical meaning corresponds to lexical items, verbal meaning corresponds to verbal lexical item and nominal meaning corresponds to nominal lexical item. The relational meaning verb noun meaning is corresponding with the verb noun relation suffix and the noun noun meaning corresponds to the noun noun relation suffix. And of course the co-occurrence of the meanings corresponds to the co-occurrence of the shabdas of the sounds of the elements which are going to be produced. This is still at the level of shabda kasha which is part of the cognitive apparatus. So this is the internal and the back end process of the process of speech production. Now in this case the lexical items they are theoretically infinite and are referred to here as r1, r2 and r3. The relations of x's are mentioned here as t1, t2 and t3 and they are finite in number. The co-occurrence gets expressed in the form of the plus signs over here which is also finite in number. Now the shabda kasha which is part of the cognitive apparatus gives rise to these shabdas which are audible which are part of the audible speech. So this shabda kasha gives rise to the respective elements and thereafter this kind of speech with these elements added to each other and processed are audible to the listener as well as to the speaker. This is how the speech production works. Now the lexical meaning which has got nominal meanings. These nominal meanings also can be classified further with simple and compound. So compound meanings are part of these nominal meanings which are part of the lexical meaning and compounds are part of the nominal lexical items which are part of the shabda kasha the space of the words in the cognitive apparatus. So this is how the samasas get produced in general and same thing will happen with avyayi bhava, bahuvrihi and dvandva. They will be produced in this particular manner. There will be a nominal meaning of avyayi bhava, bahuvrihi and dvandva as part of the lexical meaning which is part of the thakasha corresponding to which there will be these nominal words in the shabda kasha as the lexical items in the shabda kasha which will give rise to the further processes and finally it will be able to express this cognitive apparatus in the form of these audible speech elements. This is how the samasas get produced. This is from the point of view of the speaker. Now what happens in the apparatus of the listener? Now what happens in the apparatus of the listener? So from the point of view of a hearer this is what happens. So audible speech is the input. The audible speech is in this particular form where r are infinite. The t which is corresponding to the relations of x, they are finite in number and the plus signs are finite in number. They correspond to the co-occurrence of these elements. Now these co-occurrences, they give rise to the meanings which are relational meanings. Now the roots correspond to the lexical items verbal as well as nominal as part of the shabda kasha. The terminations correspond to the relations of x's namely verb-noun relations and noun-noun relations. They express these relations, relational meaning. Then the co-occurrence of these elements corresponds to the co-occurrence of these elements in the shabda kasha. Now this shabda kasha then takes it forward to the artha kasha in which the lexical items, they get corresponding lexical meaning. The relations of x's they get the relational meaning and the co-occurrence of the shabdas are related to the co-occurrence of the meaning and then they are joined together and finally the hearer corresponds, hearer comprehends the content of the audible speech. This is how the hearer's point of view can be explained as far as the speech production process is concerned. So the cognitive apparatus plays a very important role in all this particular process. And as we said earlier the cognitive apparatus as far as the speaker is concerned is the main element and the audible speech is just an expression of the cognitive element in the cognitive apparatus of the speaker. Now the correlation of artha kasha and shabda kasha can be shown in the following manner. So artha sangraha in the artha kasha is correlated with vakya where vakya is cognized as one unit and artha vigraha corresponds with padha or word in the shabda kasha where the vakya is dissolved in the form of padhas. So this is the artha vigraha. Then these padhas are further divided into prakriti and pratyayas and this is called artha graha of prakriti roots and pratyaya which is the suffix. So artha sangraha, artha vigraha, artha graha these are the elements in the artha kasha which are correlated with vakya padha, prakriti and pratyaya in the shabda kasha. Now this is the correlation example. As far as the artha sangraha is concerned, Rama goes to a village. This is one unit and then artha vigraha is the following doer Rama object village the action of going in the present tense whose agent is third person singular and artha graha would be Rama village object action of going present tense agent third person and singular meanings of prakriti and pratyaya corresponding to this in the artha kasha we have vakya as part of the shabda kasha which is rama-gramam-gacchati and in the shabda kasha we have the padhas corresponding to the artha vigraha rama-ha plus gramam plus gacchati and then corresponding to the artha graha in the artha kasha we have prakriti and pratyaya namely the roots and the suffixes rama-su-gramam-gamati this is how the prakriti and pratyayas as well as padhas and vakya are correlated with the artha graha artha vigraha and artha sangraha this is how shabda kasha is correlated with the artha kasha which is part of the cognitive level of the process of speech production which is expressed by the audible speech so the sentence or the vakya thus produced has got a particular structure we are talking about the sentence in sanskrit now here are some abbreviations used and their explanation r stands for root, p stands for pratyapadeka, t stands for termination and v stands for dhatu and os stands for other suffix so here we have four equations first we have rp plus pt one to three this is one element plus rp plus pt four to twenty one this is the second element and then rv plus os plus vt one to eighteen this is the third element all these put together generate a sentence this can be further explained in the following manner where the order is shown to be less significant so one a could put be rv plus os plus vt one to eighteen occupying the first position in the sentence plus rp plus pt one to three occupying the second position plus rp plus pt four to twenty one occupying the third position in the sentence this is the primary structure of a sanskrit sentence the other structure that is possible in sanskrit is the following rp plus pt four to six plus rv plus os especially here plus vt nine to eighteen and we can write this as two a where we change the order and we say rv plus os namely here plus vt nine to eighteen plus rp plus pt four to six this is the second structure in sanskrit these are the primary sentence structures in sanskrit now these sentences can be rewritten in the following manner rp which is pratipadika which is made up of verb and krithanta suffix so rv plus k plus pt one to three plus rp which is made up of root pratipadika plus ta that is the dhita suffix plus pt four to twenty one plus rv one to two thousand plus os plus vt one to eighteen one a simply changes the order in which these are to be written and two is rp plus pt four to six plus rv plus os plus vt nine to eighteen and two a is the reverse order of the same so this is the sentence structure and compounds they are part of these elements rp here and rp here so this rp can be and this rp can be formed by just as rv plus k we can also show that this rp is formed by the process of compounding so what is the status of samasa samasa is a process which is quite similar to a sentence so just as we corresponded sentence with artha sangraha we can also correspond samasa with artha sangraha and word form is pratipadika which is the root nominal root now in the dissolution of samasa we use the word vigraha which is artha vigraha and the word form where padas are interrelated so this vigraha is also referred to as vyasa in comparison with the word samasa so vyasa consists of v plus os plus o and samasa consisted of sum plus os plus o and v indicates in different directions so vyasa means the action of throwing out in different directions or differently and samasa means the action of throwing out together so when the words are thrown out independently separately that is what is known as vyasa and when they are thrown out together that is what is known as samasa here are some observations the decision to combine certain many elements to form one sentence meaning is taken by the speaker which is part of the artha kasha the decision to combine certain verbal element to form one sentence corresponding to the sentence meaning is taken by the speaker and that is part of the shabda kasha according to this decision of the speaker certain meaning elements and corresponding verbal elements remain interconnected such interconnected meanings are further merged into each other and one unit is formed as per the decision of the speaker which is part of the artha kasha and then such corresponding interconnected verbal elements are further merged into one another and one unit is formed as per the decision of the speaker this is also part of the shabda kasha samasa and samasa artha are linked to vakya and vakya artha in the respective parts of artha kasha as well as shabda kasha this is very much true as per as avyai bhava, bahubrihi and dvandva are concerned in conclusion we can say that the cognitive stage acts as the cause for the audible speech units to be produced collectively samasa by default meaning and verbal form of the samasa are linked to the vakya and vakya artha samasa is linked to sangraha and vyasa is linked to vigraha these are the texts referred to thank you very much