 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 Mangalachirana. Vishvesham Satchitanandam, Vandeham Yokhilan Jagat, Charikarthi Bari Bharti, Sanjari Harthi Lelaya Vishvesham Satchitanandam, Vandeham Yokhilan Jagat, Charikarthi Bari Bharti, Sanjari Harthi Lelaya Now, in this course, we are focusing on the three types of samasas, avyayibhava, bahuvrihi and dvandva. Currently, we are spending time in understanding the theory of compounding and the process of compounding as stated in the Paninian Grammar. We have studied the Samartha theory, which is at the base of the process of compounding. We said that there are two types of Samartha, Vyapeksha as well as Ekarthi Bhava. We studied the primary resources in the form of Samartha Nekha from the Vyakarana Mahabhashya, composed by Patanjali, around 150 BCE. And through these sources, we came to know that the word Samartha can be explained in four ways. Two of them apply to Vyapeksha and the remaining two to Ekarthi Bhava. Some Baddhartha, Samartha and some Prekshitarthasamartha are the explanation of Vyapeksha where two or more words are seen together or are tied together. In other words, they are semantically related in the sentence. And as far as Ekarthi Bhava is concerned, Sangatarthasamartha and Samsrishtharthasamartha are the two other explanations where two units go together, convey something together, and also merge together into one unit. That is what is Ekarthi Bhava. We also studied the three features of Ekarthi Bhava, namely Aikapadhyaya, Aikarthya and Aikasvaraya. We said that Aikarthya in the sequence comes first, then Aikapadhyaya and then Aikasvaraya. We also stated that the Samartha theory is based on the Karaka theory which is the base for the interrelation of paddhas. And then we also said that for the process of compounding, sentence is the input. In other words, the paddhas which make the sentence, they become the input and the nominal root or the pratipadika becomes the output. And then this pratipadika again becomes a paddha and becomes a part of the sentence. We also in brief studied the process of compounding as described in Paninian grammar and also in the Paninian grammatical tradition. We stated that there is a laukika vigraha. We stated that there is a concept of nitya samasa and contrasting it is the concept of samasa which is governed by the adhikara vibhasha. We said that the nitya samasa corresponds to the reality where the samasa and the vigraha vakya both are available for the speakers to convey a particular meaning. As far as nitya samasa are concerned, the situation is slightly different and it is only the samasa or the compound which expresses a particular additional meaning, additional with respect to the constituent meaning. Then we studied the process of compounding and we said that the laukika vigraha is then transformed into the laukika vigraha after which the samasa-sautnia takes place and therefore the pratipadika-sautnia takes place and then the order of the words gets decided. Then samasa-sautnia is applied and so on and so forth until the pratipadika is derived. In this lecture we shall be studying certain aspects of this particular process in some little more detail. First we look at the rules of compounding in Paninian grammar. The first and the foremost aspect is that of semantic conditioning. This is stated by the sutra samarthaha padavidhi. This is applied to all types of samasas be it avyayi bhava, be it bhavavrihi or be it dvandva. Samarthapadavidhi is a very basic semantic condition. What it means is that an operation based on the padha as input should be capable of denoting the interrelated meaning and should denote it as one merged unit. Then we have already discussed about the two types of samarthya vya peksha and ekarthi bhava. The sutra and the principle stated therein in samarthapadavidhi governs the entire process of compounding. That is the base of the process of compounding. This particular process is given a name samasa by the sutra prakkadarath samasaha ashtadhyayi 2.1.3. What it means is that before the word kadara which appears in 2.2.38 the final sutra of 2.2 every process described and prescribed by the sutra onwards is called samasa. I repeat before the word kadara which appears in 2.2.38 the final sutra of 2.2 every process prescribed by this sutra onwards is called samasa. This is an adhikara sutra and its scope is stated in the sutra itself that is 2.2.38. So we can say that ashtadhyayi 2.1 and 2 namely the prathama and dvitiya pada of the second adhyaya contain sutras which prescribe compounding. This is a very important point to remember. Then there is a necessary condition which is stated in the sutra 2.1.4 namely sahasupa. The meaning of this sutra is made complete with the continuation of the word sup from 2.1.2 and then we have sup sahasupa as the general condition for the samasa. We have been saying this that the samasa takes place between two subantas and it can never take place between a subanta and a tinganta or a tinganta and another tinganta as far as samskruth is concerned. Why this has not happened is because the speakers of samskruth have not used this process over a particular domain which is tinganta and tinganta. This is the simplest answer. So the meaning of this sutra can be rewritten as any word ending in sup which is capable of expressing the interrelated meaning is compounded with any other word which ends in a sup and which is also capable of expressing the interrelated meaning. And then such an output is called samasa. This is the meaning of this particular sutra and this sutra thereby lays down the very basic, the very fundamental condition, necessary condition for the process of compounding which applies to avyai bhava, pahubrihi and dvandva. What it says is that interrelated word which is a subanta only is compounded with another subanta only. What it means is that a subanta can never be compounded with a tinganta and a tinganta can never be compounded with another tinganta. Now this sahasopa is also an adhikara sutra and its scope is up to 2.38. That is the entire samasa section. This is also interpreted by the later paninian grammatical tradition as vidhi sutra or the prescription sutra as samasa prescribing sutra. Then what it means is that in general any interrelated subanta can be compounded with any other interrelated subanta. This interpretation is used by the tradition to provide rule justification for those compounds which are in use but which do not have explicit justification from the sutras of panini. So we noted that the sutra sahasopa primarily acts as a necessary condition for the process of compounding but the same sutra is also interpreted as a prescription rule as a vidhi sutra. The samasa output thus generated by the vidhi interpretation of 2.1.4 is termed as supsup samasa or kevala samasa by the later paninian grammatical tradition. And the example provided in the vayakarna siddhanta kavmudhi for this particular interpretation of the sutra is purvambhutaha, mhutapurvaha. After these two conditions when the laukika vigraha gets transformed into the alaukika vigraha, the samasa saudhna takes place. And then the pratipadika saudhna takes place. And then of course the positioning of the constituent events is also decided. So first purvapada nirdharana is decided. Let us look at how this is decided. So purvapada nirdharana means first of all determination of the initial member of the compound or samasa, which amongst the two interrelated words will occupy the first position in the samasa and which one will occupy the other or the second or the final position of the compound or the samasa. This is primarily decided by the sutra upasarjanam purvam. The word which is upasarjanam falls first. It becomes the first member or the initial member of the compound. It becomes purvapada. So the subanta which is termed as upasarjanam is determined as purvapada and the remaining is generally the uttrapada. Now the next question is how does the grammatical system determine which is an upasarjana? How do you decide what is an upasarjana and what is not an upasarjana? For that we need to study this particular sutra. These are generic principles, hence need to be studied when we study avyabhava, bahuvrihi and dvandva samasas. So the sutra is prathamanyardishtam samase upasarjanam 1, 2, 43 prathamanyardishtam samase upasarjanam What this sutra means is that the subanta which is mentioned in prathama in the samasa prescribing sutra is termed as upasarjanam. Repeat, the subanta which is mentioned in the first triplet or prathamavibhakti in the samasa prescribing sutra Sutra's prescribing samasas is termed as upasarjanam and here is an example. This is a sutra to 1-12 apaparibahirancavah panchamya and this prescribes an avyabhava samasa and this sutra has got two padas apaparibahirancavah 1 and panchamya 2 Now amongst these two apaparibahirancavah is mentioned in prathama-vibhakti panchamya is mentioned in the trutiyya-vibhakti So now by the application of 1, 2, 43 apaparibahirancavah also gets termed as upasarjanam and then when the question of determination of the purvapada arises this sutra, upasarjanam purvam says that the upasarjanam becomes the purvapada and so apaparibahibahis and anju they occupy the initial position in the samasa and the word ending in panchamya occupies the second position or the final position in the avyabhava samasa Here are the examples So the subanta mentioned in apaparibahirancavah is termed upasarjanam and then is placed as the initial member of that particular samasa So we have bahir-gramad-vrstodevaha or gramad-bahir-vrstodevaha You can place the word bahir at any position but because the word bahir is mentioned in prathama-vibhakti in the sutra prescribing the samasa, namely apaparibahirancavah panchamya Now the subanta mentioned in prathama in this case is bahir and it is interrelated to the other subanta in the sentence So bahir is termed as upasarjanam and then it is placed as the initial member of the samasa So when we have bahir-gramad-vrstodevaha then place the word bahir as the initial member of the samasa and so we will say bahis plus su plus gramad plus nasi So even if we say gramad-bahir or bahir-gramad when we start the process of compounding the laukika-vigraha that we follow is bahir-gramad which gets transformed into bahis plus su and gramad plus nasi Now the laukika-vigraha is the starting point of the derivation of samasa and in this the purvapada gets determined because of the term upasarjanam which is defined in prathama-nirdishtam samasa upasarjanam and so then we get the derived compound output in the form of bahir-gramad where bahis occupies the initial position of the samasa This is how purvapada-nirdharana happens This is how determination of the initial position within the samasa happens and this is supported by the rule-based system in the panimian grammar Let us take another example The sutra is Sankhya vamshiena ashtadhyayi 2.1.19 What this means is that an interrelated subanta denoting number is compounded with another interrelated subanta whose prathipadika means a descendant I repeat an interrelated subanta denoting number Sankhya is compounded with another interrelated subanta whose prathipadika means descendant vamshiena Now we notice that in this particular sutra, Sankhya vamshiena the subanta Sankhya is mentioned in the prathama-vibhakti vamshiena is mentioned in the tritiya-vibhakti So any subanta which denotes number and which is interrelated to the descendant is termed as upasarjana by the sutra prathama-nirjitam samasa upasarjanam and then by the sutra upasarjanam poorvam that upasarjanam will be placed as the initial member of the samasa in this case it is the subanta which denotes number Let us take an example When the meaning to be conveyed is two sages of grammar the laukika-vigraha is dvao muni vyakaranasya or muni dvao vyakaranasya We select the initial member of the compound on the basis of the term upasarjanam which is applied to a subanta which denotes number In this case the word dvi is a prathipadika whose subanta is used and this dvi denotes number So this becomes upasarjanam and therefore this becomes the initial member of the compound as dvi is sankhya and is interrelated to muni which is a vamsheer or the descendant and then it is termed as upasarjanam and will be placed as first member of the samasa So we have dvao muni as the laukika-vigraha which gets transformed into an laukika-vigraha as dvi plus ao plus muni plus ao and then we get the finally derived compound output namely dvi muni This is an example of the avyai bhava samasa Let us take one more example supratina matraarthai This is 219 There are three padhas in the sutra supratina and matraarthai The word sup is mentioned in prathama pratina is mentioned in trutiya and matraarthai is mentioned in saptavi What this sutra means is an interrelated subanta which is compounded with another interrelated subanta whose prathipadika is prati when the sense of quantity is denoted I repeat An interrelated subanta is compounded with another interrelated subanta whose prathipadika is prati when the sense of quantity is denoted In this sutra the word sup is mentioned in prathama vibhakti So any subanta which is interrelated to prati is termed as upasarjana and will be placed as the initial member of the samasa So if we have the meaning some quantity of vegetable asti atrakinchit shakam the sense of quantity is denoted by prati in the compound and it is interrelated to shaka vegetable So it is termed upasarjana and will be placed as first member of the samasa So if the laukika pigraha is asti atrakinchit shakam this gets transformed into shaka plus su plus prati plus su Remember pratina was mentioned in truthiya in the samasa prescribing sutra sup pratina matrarthe So now pratina occupies the second member position of the compound whereas shaka plus su this is a subanta which impies the initial position of the compound and the finally derived output is shaka prati This is how Purvapada nirgharana happens The ki sutras over here are prathama nirdistam samasa upasarjanam The word which is mentioned in prathama in the prathama in the samasa prescribing sutra that is termed as upasarjana and then by the sutra upasarjanam purvam it is placed in the initial position of the samasa To summarize the process of compounding is rule based in paninyan grammar starting at the cognitive level and coming down to the auditory level There are rules for undergoing the process of merging from separate entities minutely detailing every aspect and providing systemic support There are more such steps in the process which are rule based which we shall study in the coming lectures These are the texts referred to Thank you very much