 Welcome. I welcome you all to this lecture in the course, Samasa in Panimian Grammar. And this is the first course on Samasa. We begin by reciting the Mangalacharana. Vishvesham satchidanandam vandeham yokhilan jagat charikarthi baribharti sanjariharti leelaya Vishvesham satchidanandam vandeham yokhilan jagat charikarthi baribharti sanjariharti leelaya So far we have been studying several key terms that are significant in the description of the process of compounding in Sanskrit as described by the Panimian Grammar. We have studied the theoretical base, the karaka theory and the samartha theory. We also studied the two types of samartha here, ekarthi bhava and vyapeksha. We also studied the interpretation of the word samartha, where one word means capable of and the other means the conveyor of the same meaning, samaha-arthaha. Then we also studied other basic terms like mitya samasa, anitya samasa, vikalpika samasa and so on. Now in this lecture, we study the steps in the process of compounding. So derivation of a samasa starts from a sentence, the input is a sentence or a vakya and its output is the nominal root also known as prathipadika. So the beginning point of the derivation of a samasa is a vakya and the end point of the derivation of a samasa is the prathipadika. The questions are what happens before and what happens in between and the most important question is how is this governed by rules? Are there any principles? Are there any rules with the help of which these derivations happen? These are the important questions and paninian grammatical tradition has some concrete answers to these questions. So what happens before? So before there is a cognitive stage and in accordance with the description of the process of speech production as described in the paninian grammar right from the paninian shiksha onwards, the speaker collects the meanings which are stored in the artha kasha as independent and separate items and the speaker collects these independent separate items in a merged manner or in the integrated way. Then the speaker selects words from the artha kasha in correspondence with the artha kasha and these words selected from the shabda kasha, they express these integrated or merged meanings and this is the beginning and then the next process starts as described in the paninian shiksha. These are the sources from paninian shiksha and these are explained in detail in the other course called introduction to paninian grammar. So the next question is when does it start? When does the process of compounding start? So if we have this as a meaning, king's man goes to kashi. So the speaker has collected these meanings in his artha kasha, king's man goes to kashi. Now the speaker also intends to merge the meanings king's man and if that is the intention, the speaker also marks the words in the sentence expressing these meanings and then converts them into the technical elements and this is the beginning of the process of compounding. Now this is also recorded as a rule by panini in the astadhyay. The rule is shasti, astadhyay 2.2.8. This sutra means a word ending in sixth sub triplet is compounded with the other interrelated word ending in a sub triplet, any of the sub triplets. Now this is the rule based support provided by panini in this particular process. So if you have radnyak purushaha and then shasti is the sutra which says that since these two words radnyaha and purushaha are semantically related, they are samarthas and so they can be merged together and the compound can be formed. So shasti is the sutra that governs this particular process of compounding and it triggers the process of compounding. Then we have radnyaha and purushaha selected for the process of compounding from the respective sentence. From radnyaha and purushaha which are the two fathers having nas and su as the sup suffixes, we then note these suffixes down. So radnyaha and purushaha, this is the sentential context and now we are taking the sentential context as the input but we will have to remove this sentential context partially and that is the reason why we then remove nas and su but that we shall describe in a while. When we write radnyaha and purushaha as rajan plus nas plus purushah plus su in this particular format, this is called a laukika vigraha. This is called a laukika vigraha as against these words which form the laukika vigraha. By laukika vigraha means this resolution is part of the actual sentence which is actually used by the speaker in the daily communication and it is these words which are part of the sentence which can convey and which do convey the same meaning as the compound rajapurusha conveys. So radnyaha purushaha is the laukika vigraha used by the people who communicate. When we convert it into the technical terms like rajan plus nas plus purushah plus su, this is not what a common man recognizes as a valid sentence which is very true. Rajan plus nas is a technical representation of radnyaha. Purushah plus su is the technical representation of purushaha. However, we need to convert radnyaha purushaha into rajan plus nas and purushah plus su for the next process if we have to explain the process of compounding consistently. Now this laukika vigraha contains the square brackets. So obviously we have rajan plus nas, one powder, so there are square brackets over here. Purushah plus su, this is another powder and so there are these square brackets and there are other covering square brackets indicating that these are now going to be the input of the process of compounding. Now the laukika vigraha is a dissolution which is not used in the usage by speakers. This corresponds however with the dissolution that is used by speakers. So rajan plus and purushah su are nothing but radnyaha and purushaha respectively. It is extremely important to note here that conversion of the laukika vigraha into this a laukika vigraha is by default considered to be the beginning of the process of deriving a compound. This is where compound processes processing starts until the final output is generated after the process is over. So brackets are put right here. So the suffixes that are added if at all at the end of the compound they are called samasanta suffixes, they also get added over here because this is where the samasa begins. In the present case however there is no such suffix that is added by the speaker. After this, this bracket is termed pratipadika. So samasa is termed as pratipadika by the sutra krta dhita samasascha 1, 2, 46 in the ashtadhyayi. Once the technical term samasa is assigned and the term pratipadika is assigned then the order of the words is determined, the sequence of the word. Which word occupies the initial position in the compound is important and which one occupies the second position or the final position in the compound is extremely important. This is recorded in the rules 2.2.30 on words up to 2.2.38. This is a small section that deals with this particular point. So the order of the words gets determined. The word in the initial position of the compound is termed urvapada and the word in the final position of the compound is termed as uttara vada. In the present case, rajannas purushasu, this is the order and this is determined by the mention of shashti in the prathama bhakti which we shall study later on. So now rajan plus ghas is occupying the initial position and so this is the purvapada and purusha plus su is occupying the final position. So it is termed as uttara vada. Then comes a very, very important stage and in this stage the sups in both the purvapada and the uttara vada are deleted. It is these sups which are the sentential markers so to speak. It is they which link the prathipadikas with the other elements of the sentence. It is these sups which make the prathipadika samartha and it is these sups which are the backbone of the sentential structure and precisely them that we remove by v means the paninian system removes. So the next step is rajan plus zero plus purusha plus zero. Both ghas and su are deleted by 2471 and then we get rajan and purusha. The next operation is the operations that take place on the purvapada in the environment of the uttara vada. These are stated in 6.3 of the ashtadhyayi with the adhikara uttara vada which means immediately before uttara vada there are certain operations that take place on the purvapada. Now no such operation is stated in the present case. So we still have rajan plus purusha. Then we have operations that occur at the end of the process of compounding of the nature of operations which are based on phonological features akin to sandhi rules. In this case 827 nalopap prathipadika antasya applies which deletes the final n in rajan and so we get rajan plus purusha. Finally we join them together and we get rajapurusha. So rajapurusha we get finally as one compounded word and this one compounded word denotes one compounded meaning as well namely king's man. And in this compound purusha acts as the head of the compound to be linked with other words in the sentence and to do several other functions of the head. After merging the meaning as well as the word form the accent of separate words is also merged and we get rajapurusha with the final r being termed as udattas by the sutras samasasya 6.223 and then rajapurusha with the final r udattas is the finally derived compound output and this is the end of the derivation of a compound. The compound is ready to be used in the sentence. Since rajapurusha is a prathipadika by krta dhita samasascha 1-2-46 relevantsup is added to it. Since it is acting as the karthru of the action of going which is denoted by the verbal root gamma and since the suffix t is denoting karthru or agent rajapurusha is identical with this particular karthru so rajapurusha is added with the first triplet of the sups namely prathama-vibhakti and we get rajapurusha plus su plus gamma plus t and then rajapurusha and gachchati and then rajapurusha gachchati and finally we get rajapurusha gachchati as a sentence. We started with rajnapurusha gachchati with three words. Now we did the compounding process and we compounded the words rajnaha and purushaha and we got the output rajapurusha or rajapurusho as one word, one unit and so now we have the sentence having only two words however the meaning is same the king's man goes rajnapurusha gachchati and rajapurusha gachchati so there are two expressions to convey this one particular meaning of the sentence rajnapurusha gachchati and rajapurusha gachchati to take a recap of the stages of derivation described in this particular lecture we can say that at the cognitive stage in the artha kasha there is sangraha there is collection of meanings as one unit meanings which are merged, meanings which are integrated and that is the reason why there is sangraha of the meanings that takes place then there is selection of the corresponding shabdas in the shabda kasha and once this is done the alaokika vigraha starts and it is alaokika vigraha from where the samasa saudhnya is assigned so from alaokika vigraha the derivation of the process of compounding begins first we do the purva pada nair dharana first we determine which of the pada is going to occupy the initial position in the compound and consequently which other pada is going to occupy the final position in the compound and the other positions in the compound if there are multiple constituents if there are more than two constituents then we add the samasanthu pratyaya at this particular stage samasanthu pratyaya is a pratyaya is a suffix which is added at the end of the samasa which is the final part of the samasa once this is done the sub-look takes place which is very very crucial in a way we are removing the sentential context what this means is that the sentential context is the backbone is the bed on which this edifice of the compound is standing tall so in the process of compounding the soup gets deleted but even though it is deleted formally it does remain there in the form of the meaning because meaning is very much there and that is the reason why the pratyapadika of this kind is also termed as pada and that is the reason why we can apply 827 nalopa pratyapadika antasya which has a condition that pratyapadika should be a pada and that is what happens when you do the sub-look so rajan is a pratyapadika but it is in this context also a pada just the soup is deleted but that does not mean that there is no subanta so this is subanta just the formal context is being erased for the smooth arrival of the output so sub-look is extremely important after the sub-look is done there are some purvapada karyas which are done purvapada karyas are the operations that take place on the initial member of the compound then we have varna karya some phonological operations also known as the sandhi karyas and also known as some other karyas which happen only at the end followed by the svara karyas similarly the operations of the form of the accent this is how the compound gets derived starting from the cognitive stage and coming up to the svara karyas the accent operations and then we say that now the samas output is ready to be used in the sentence to summarize the derivation process of the compound begins at the cognitive stage and actually ends in the cognitive stage only the process described in the grammar states the processes that happen at the cognitive level sub-look in this case is very significant the sub is very much there as part of the process of compounding and that is the reason why in order to explain a particular compound a speaker can explain the compound in terms of the sentence using the sups properly and in adequate manner so these processes which are described in grammar namely the sub-look etc they are the processes that happen at the cognitive level of the speaker as well as the listener and that is the reason why any listener or hearer can definitely assume and understand the meaning of a particular compound in the form of a sentence so one speaker may ask another one the explanation in the form of a sentence of the compound if one is not able to understand the meaning based on the context one may also confirm the meaning that is already comprehended by asking the other person the explanation in terms of the sentences the processes that we do on paper or we do digitally they are nothing but the representation of all these cognitive processes actually when we say that the Purva Padda operations happen these operations do not happen haphazardly they happen in the cognitive stage where the entire word gets replaced by the modified word and so on and by default all these processes are followed and there are exceptions like for example the sub-look process which is so significant and so basic in the process of compounding there are some exceptions that means that there are examples of compounds where the sub-look does not happen such compounds are generally known as aluk samasas and we shall deal with them as and when those examples occur and we shall explain them but the point to be noted is that these are the exceptions and Panini has described them in a small section in 6.3 starting with aluk the first sutra in 6.3 is aluk uttara pade and aluk continues from 6.3 1 up to 25 and these are the sutras which tell you where the look does not happen so by default the processes that are described here they are followed however there are some exceptions we will refer to these texts and we have referred to these texts in this particular course these are all the traditional sources and now we shall deal with the other basic principles other terms and processes in the process of compounding in the coming lectures thank you for your patience