 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 Satchitanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjariharthi Leelaya Vishvesham Satchitanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjariharthi Leelaya In this lecture, we shall be revisiting the theory of compound formation. This is extremely important. How a Vibhava, Bahuvrihi and Dvandva Samasas get formed? This particular theory is called Samarth theory. And it is based on the Karaka theory stated in the Paninian Grammar. Both these theories are part of Paninian Grammar and this is as simple as that. The theory of compound formation is called Samarth theory and it is based on the Karaka theory. This is the simple explanation or simple description of the theory of compound formation in Paninian Grammar. What it can be also described as a combination of both Karaka theory as first input in combination with the Samarth theory to produce an output for the Karaka theory. So, the Karaka theory in combination with the Samarth theory will generate an output which will be part of the sentence which will come under the Karaka theory once again. So, Karaka theory is the input. In combination with the Samarth theory, the compound is generated as an output and then this Samasa becomes the input for the Karaka theory once again. This is how the process of compounding can be described in Paninian Grammar. What this means is that the input for the process of compounding is a sentence, Vaakya in Sanskrit and a Vaakya is made up of padhas and padhas are made up of prakriti and pratyayya. So, a sentence whose parts are padhas, they are the input for the process of compounding. This can be also described as the sentential context. So, the sentential context in the form of padhas becomes the input for this particular process and the output of the process of compounding is a prati padhika. I repeat, the output of the process of compounding is a prati padhika and prati padhika is a nominal root word and then this prati padhika becomes an input for a sentence through the Karaka theory. This is what we meant when we said that Karaka theory is the input in combination with the Samarth theory compound is generated and then it becomes an input for the Karaka theory. So, we repeat that the input for the process of compounding is a sentence and the output of the process of compounding is a prati padhika. Prati padhika is a nominal root word and this nominal root word becomes an input of a sentence. Then that sentence further can also become an input for the next level of compounding and the output of this process would be again a prati padhika and this process can continue recursively. This is an ending at least theoretically that one sentence becomes an input for the compound and the output generated is a prati padhika and this prati padhika once again becomes an input for the Karaka theory and also the sentence and that sentence can once again become an input of the process of compounding. Let us take an example. Here are the meanings stated on this particular slide. The first two bullets put together are Ram, Ram and Lakshman go and here Ram and Lakshman are independent meanings. The second bullet says Ram, Lakshman go. This is the compound meaning. Then Ram, Lakshman which is a compound meaning is appended with another meaning Bharat and we have Ram, Lakshman and Bharat go. So Ram and Lakshman in the first bullet are part of the sentence of Ram and Lakshman go. So these two words, these two meanings in the sentence meaning they become input for the Ram, Lakshman which is the Samasa meaning. Now this Samasa meaning is compounded with the other meaning which is part of the sentence and so we have Ram, Lakshman and Bharat go and then there would be compound meaning once again and we will have Ram, Lakshman, Bharat go. Now we have Ram, Lakshman, Bharat as one unit and Shatrughna go and then we can form the compound meaning Ram, Lakshman, Bharat, Shatrughna go. This can continue up to the level the speaker wants. Now these meanings they are conveyed through the words and then the words will also undergo similar formations. So we have Ram, Lakshman and Shatrughna go and here we have a sentence with four words and Ram and Lakshman and Shatrughna go which is part of a sentence becomes an input for the process of compounding. And Ram, Lakshman is a compound form generated and this Pratipadika Ram, Lakshman then becomes an input for the sentence and so we have Ram, Lakshman and Shatrughna as the sentence. Now Ram, Lakshman and Bharat as Chagachanti this is the next set of sentences which conveys the next set of sentence meaning. So now Ram, Lakshman which is a compound word is joined by another word Bharat. Now these again can be compounded and we can have Ram, Lakshman and Bharat as one word as a compound word and then we will have Ram, Lakshman and Bharat as Chanti. So Ram, Lakshman and Bharat as Chagachanti this is a sentence so the sentential context becomes an input. Ram, Lakshman and Bharat they become input for the derivation of the compound and Ram, Lakshman and Bharat is the compound form generated which then becomes an input for the sentence and then we have Ram, Lakshman and Bharat as Chanti as the output sentence. Then this Samasa Ram, Lakshman and Bharat this becomes part of the sentence and then Shatrughna can be joined with it and then we have Ram, Lakshman and Bharat Shatrughna Chagachanti. This third set of sentences expresses the third set of meaning demonstrated on the previous slide. So now Ram, Lakshman and Bharat as Shatrughna these get compounded and we have Ram, Lakshman and Bharat as Shatrughna Chagachanti. So Ram, Lakshman and Bharat as Shatrughna these are part of the sentence so this sentence becomes the input and Ram, Lakshman and Bharat as Shatrughna this becomes the Samasa output which is a Pratipadika and then this becomes part of the sentence and so we have Ram, Lakshman and Bharat as Shatrughna Chagachanti. So Ram, Lakshman and Bharat as Shatrughna which is an example of a Dvandva Samasa can be now said to have another Dvandva Samasa Ram, Lakshman and Bharat in its garb. Ram, Lakshman and Bharat in its turn is an example of a Dvandva Samasa which has Ram, Lakshman in its garb and Ram, Lakshman is an example of a Dvandva Samasa which has got Ram and Lakshman as its constituents. So Ram, Lakshman and Bharat as Shatrughna can be described as the Prathama Bahuvacana of the Pratipadika Ram, Lakshman and Bharat as Shatrughna which matches with Gachchanti and this compound Ram, Lakshman and Bharat as Shatrughna is a Dvandva which is a Dvandva garb as Dvandva. Now this Dvandva is also Dvandva garb. In all Ram, Lakshman and Bharat as Shatrughna is a Dvandva Samasa which can be described as Dvandva garb, Dvandva garb, Dvandva. It can be shown in the form of the following equation. Input is a sentence which has got four words w1, 2, 3 and 4. Now each w is made up of root and termination. R stands for root and T stands for termination r1 plus t1, r2 plus t2, r3 plus t3 and r4 plus t4. Now w1, w2 and w3 can be compounded together and in fact was compounded together to produce an output in the form of wx. Now this wx will have rx plus tx as its internal structure and this wx can further be compounded with w4 and w4 will have r4 plus t4. Now wx is rx plus tx. Now this can be further shown as r1 plus r2 plus tx. In this manner the internal structure of the samasas can be shown. Now this is an explanation of the equation. So if the input is sentence which is made up of w1, 2, 3 and 4 and each w is made up of r and t and then w1, 2 and 3 they get compounded and the compound output is wx. And then it is compounded with w4. Here is an explanation. So we have Ramaha, Lakshmana, Shchagachataha as the input sentence where Ramaha is w1, Lakshmana is w2, Chir is w3 and then of course Gachataha is another word. Then Ramaha can be rewritten technically as Rama plus Su, Rama is r1 and Su is t1. Lakshmana can be rewritten as Lakshmana plus Su where Lakshmana is r2 and Su is t2. Chir can be rewritten as Chir plus Su where Chir is r3 and Su is t3 and Gachataha can be rewritten as Gamma plus Tuss where Gamma is r4 and Tuss is t4. Now w1, 2 and 3 they get compounded and we get the output in the form of a sentence where there is wx with w4. So Rama Lakshmana is that wx in which Rama Lakshmana is the Pratipatika and Au is the Pratyayya. So Rx is Rama Lakshmana and Tx is Au and r4 plus T4 is the same Gamma plus Tuss. Now this Rx can be shown to have r1 and r2, Rama and Lakshmana and then further internal structure of Ramaha and Lakshmana can also be shown within this particular structure. Su in Rama plus Su and Su in Lakshmana plus Su are the heads of the respective units. To them are linked the meanings of Rama and Lakshmana. These two Su and Su are linked to each other by the speaker and thereby are linked to meanings of two independent words or padarthas and thereby are linked to padhas. The interlinked meanings are the input and similarly the interlinked words also are the input and these meanings are merged together and one meaning output is generated also known as samasartha and also the words are merged together and one word output is generated which is also known as samasu. So samasartha and samasu they correspond with each other. This output merged one unit of meaning becomes part of the sentence meaning. Similarly this output merged one unit of word becomes part of the sentence and this output is a nominal root also known as a pratipadika. Now to this pratipadika is added a termination called sup which makes it namely the pratipadika eligible to be used in a sentence in the form of a padha. This is how we can explain this particular equation and also the internal structure of the samasar. The example taken here is that of advandva samasa and similarly examples of bahuvrihi and avyayi bhava can also be shown to be explained in a similar manner. These are the texts referred to. Thank you very much.