 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian Grammar. This is the first course on Samasa. 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 We are studying the Tattpurusha Samasa and its details. This is a very important type of Samasa in Sanskrit and we have already studied several features of this Tattpurusha Samasa. The derivation of the Tattpurusha Samasa can be summed up in the form of an equation in this manner. So, we have X and Y two different entities, X having different and independent meaning, Y also having different and independent meaning. X is a different word, independent word and Y is also an independent different word. X has independent and different accent, so also does Y. The important point is that these two independent entities, they are semantically related. The plus sign indicates this particular semantic interrelation. Now, the speaker of Sanskrit thinks about merging these two elements together and generating a different output altogether which is X, Y. Now, X, Y is one word denoting one meaning having one accent. So, there is Ekarthi Bhava which has got these three features namely, Ekarthya, Ekapadya and Ekasvarya. Now, X, Y is written in a particular manner where Y is highlighted with the bold to show that in the Tattpurusha Samasa, it is the second member or the Uttarapada which becomes the head which means that when X, Y is to be linked with any other external element in the sentence, it will be done only through this head Y. And when this does not happen, but still we have the compounding taking place, we call such compounds as Ursamartha Samasas. Then we are studying the Vibhakti Tattpurushas. Amongst them, we have already studied Vitya, Tritya, Chaturthi, Panchami and Saptami. We said that the Vitya-Vibhakti Tattpurusha is stated by the sutras beginning with dvitya-ashritati-tapatitagatatya-staprapta-panayi and so on. Tritya-Tattpurusha is stated by the sutras beginning with tritya-tatkratar-thenaguna-vachanena. Chaturthi Tattpurusha is stated by just one sutra, chaturthi-tadarthartha-balihita-sukha-raksitahi. Panchami Tattpurusha is stated by a few sutras beginning with panchami-bhyena. Saptami Tattpurusha is stated by the sutras beginning with saptami-shaundahi-i. We also stated that the Vibhakti Tattpurusha underlies the... The Vibhakti Tattpurusha highlights the fact that the Samasa theory is based on the Karaka theory. There are certain cases where Panini has not prescribed any Vibhakti, but he has directly, explicitly prescribed a compound where the tradition has to infer that due to the prescription of a compound, there has to be some provision for the Vibhakti to be added to that particular Pratipadika. Now we are studying the Shashti Tattpurusha and we said that there is only one sutra which prescribes this Shashti Tattpurusha. That sutra is Shashti. Then we have a number of exceptions, number of negations where Shashti Tattpurusha does not work. We have already seen in the nirdharani, we also saw Now we will study in this lecture some more negations. First, let us study Ktenacha Puja Yaam 2 to 12. There are three vadas in this particular sutra, 2 to 12. The first is Ktena which is instrumental singular, which means with the word having ktha suffix. Cher means and, it is an indeclinable. And puja yaam is 7 slash 1 in the sense of worship, in the sense of respect. Words continued are sup and sah supa. And of course samartha pada vidhi is obviously there. The other words continued are na and also shashti which is in 1 slash 1. On the whole, the meaning of the sutra is the following. And this is the meaning of cher and any shashtyanta subanta is not compounded with any other interrelated subanta having a pratipadika that ends in the suffix ktha when the compound means worship, when the suffix ktha means worship. I repeat, and any shashtyanta subanta is not compounded with any other interrelated subanta having a pratipadika that ends in the suffix ktha which is added in the sense of worship. Now the question is, by default the suffix ktha is added to a verbal root to denote past tense and also karma or bhava. Past tense is stated by the sutra bhote and the meaning karma and bhava is stated by the sutra tayoreva gratyakta khalarthaha. Now there is an additional meaning of puja which is stated by this suffix ktha in accordance with the sutra matibuddhi pujarthe bhescha. Ktha suffix is stated here to denote the present tense. And by 2367, kthashyachavartamane, shtivivakti is stated after a word which is interrelated with such ktha suffix. Now the tradition says that even if this sutra mentions only puja, other meanings mentioned in conjunction with the meaning puja in 3, 2, 188 namely matibuddhi are also to be considered as conditions for this negation. So we have radnyam mataha, radnyam buddhaha and radnyam pujitaha. So radnyam mataha means one who is being thought about by the kings. Radnyam buddhaha is one who is being known by the kings and radnyam pujitaha is one who is being worshipped by the kings. So now in this case even if these two words are semantically related because kings are thinking about somebody, kings are knowing somebody and they are worshipping somebody, so there is semantic interrelation and the scope of shti is very much there and still the Sanskrit speakers have not thought of combining and compounding these elements together and that is what gets reflected in the form of this particular sutra which says ktenach pujaayam, there is no shti samasa. The next sutra negating the shti samasa is adhikarana vachinacha. There are two paddas in the sutra, adhikarana vachina and cha. Adhikarana vachina is instrumental singular which means when a word denotes substratum that is adhikarana vachin. So adhikarana vachina means with the suffix khtha which denotes substratum. So it is the suffix khtha whose meaning is mentioned in the word adhikarana vachin, that is adhikarana. Cha means and and this is an indeclinable. Words continued are sup, sahasupa, samartha padavidhi, na from na nirdharane and shti of course. These are the words continued. So the meaning of the sutra is the following and any sastryanta subanta is not compounded with any other interrelated subanta having a pratipadika that ends in the suffix khtha meaning substratum adhikarana. I repeat. And any sastryanta subanta is not compounded with any other interrelated subanta having a pratipadika that ends in the suffix khtha meaning substratum. Now by default, as we have seen earlier, the suffix khtha denotes past tense and also karma or bhava. But now we have sutra 3476. Which says that khtha suffix also denotes a substratum if it follows or if it is added to the verbal roots, meaning dravya, stability, gati, motion and pratipasana, eating. And then by the sutra 2368 adhikarana vachinastya sastryivakti is stated after a word which is interrelated with satchaktha suffix added in the sense of adhikarana. So we have examples like idam esham asitam. Here we have the verbal root asa to which the suffix t is added. Now this suffix t means substratum. So asitam means a place where the action of sitting happens. Idam esham asitam means this is the substratum of their sitting. Now asa indicates the meaning to sit which can be grouped under dravya. Dravya means stability. Similarly idam esham yatham. So in this case the word yath is derived from the verbal root ya with the khtha suffix t added to it in the sense of adhikarana. So yath means the substratum of their going, probably the road. So the meaning of idam esham yatham is this is the substratum of their going. Ya means gati or motion. And then finally we have idam esham bhuktam. In this case this means this is the substratum of their eating, probably a plate. Now there is a verbal root bhujja meaning to eat and the suffix t is added to it. This suffix t means adhikarana or substratum. Now the point is that esham asitam esham yatham and esham bhuktam these are semantically interrelated elements. And so shashti 2 to 8 would prescribe the compounding process to take place between these elements. But the current sutra 2 to 13 negates such a process and so there is no compounding. So the sentence remains as it is idam esham asitam idam esham yatham and idam esham bhuktam. The next sutra negating shashti takpurusha is karmani cha. There are 2 padhas in the sutra karmani and cha. Karmani means in the sense of object cha refers to and cha is an indeclinable. Words continued are sup and sahasupa and of course samartha pada vidhi. Na from na nirdharane and shashti from shashti. So the meaning of the sutra is and any shashtyanta subanta denoting an object is not compounded with any other interrelated subanta when both object and agent are mentioned in the sentence in shashti. I repeat and any shashtyanta subanta denoting an object is not compounded with any other interrelated subanta when both object and agent are mentioned in the sentence in the shashti vibhakti. Now as we know shashti vibhakti is primarily stated in the sense of shesha. Shesha means karaka pratyavadikartha vethiriktha sambandha, sambandha in general and other than karaka and pratyavadikartha. However there are a few sutras which state that the shashti vibhakti is added in the sense of a few karakas. So for example karatru karmana ho krti. In association with the krt suffix the shashti vibhakti is stated to denote karata as well as karma. Now the second sutra is ubhaya praptahu karmani. This sutra says that when a krt suffix is stated and when you have karata and karma both eligible to take the shashti vibhakti, add the shashti vibhakti after the word denoting karma, ubhaya praptahu karmani. Now the tradition has clearly stated that karatru karmana ho krti is not the subject matter of this particular sutra namely 2 to 14. However ubhaya praptahu karmani is the subject matter of this particular sutra 2 to 14 karmani chah. And there are reasons which we need not go into the details of right now which the tradition has put forward. But this is the decision they have reached and this is the conclusion they have arrived at. And in accordance with this if we have a sentence, Now in this case we have which is derived from the verbal suffix duha meaning to milk by adding the suffix er. And so this er suffix is krt suffix and so and it means bhava. Now in this case go is the karma and agopalak is the karata. So now there is ubhaya prapti, karata as well as karma they both are in association with the krt and krdanda word. Now in this case ubhaya praptahu karmani applies and adds the shashti vibhakti after the word denoting karma. So gavam is the shashti and agopalak then is expressed in the tritiya vibhakti. So we have ascharyo gavam doha agopalakena, the tritiya vibhakti in agopalakena expresses the karata. Gavam is the shashti with expression of karma and so on. The meaning of the sentence is indeed it is surprising that the milking of the cows was done by a non-cowherd agopalak. Now in this case the shashti vibhakti will be compounded in accordance with the sutra shashti in general but this sutra karmani chah states that this shashti is not compounded. There is a negation because there is ubhaya praptahu karmani applying and so such a shashti is not compounded. So there is no compounding. Then we have the sutra trajakabhyaam karthari. This is 2 to 15 trajakabhyaam karthari. Another sutra negating the shashti takpurvisha compound. There are two padas in the sutra. First one is trajakabhyaam. This is instrumental devil 3 slash 2 with words ending in the suffixes trach and akka. They are stated by a 3-1-1-33 namely nval and trach, nval trachau. So trach stands for trach and nval is the form of akka stated in the sutra. The other word stated in the sutra is karthari. This is the saptami-vibhakti of karthru and it means in the sense of an agent kartha. Words continued are sup sahasopa and samartha-padavidhi similarly na and also shashti. So the meaning of the overall sutra is the following. And any sashtyanta subanta denoting agent is not compounded with any other interrelated subanta whose pratipadika ends in the suffix trach and akka. I repeat and any sashtyanta subanta denoting agent is not compounded with any other interrelated subanta whose pratipadika ends in the trach suffix and also akka suffix. For example we have bhavatah shayika, bhavatah asika and bhavatah agragamika. These are the examples. So bhavatah shayika means your action of sleeping. Here the verbal root she is there to which is added the suffix akka and this akka stands for the action. So now bhavatah asika has got asa as the root and akka as the suffix. This means your action of sitting. Similarly bhavatah agragamika which means your action of surging ahead. In all these cases bhavatah is the shashti denoting an agent. And the other words end in the akka suffix. Now there is the possibility of compounding as far as the sutra shashti is concerned but there is no compounding because of the statement stated in this particular sutra namely trajaka bhyam karkari. Now truch means agent and therefore it cannot have shashti denoting agent in the same sentence. And so it is mentioned here is redundant and so only the examples of shashti meaning kartha are stated here with reference to the suffix akka. Even though we said earlier that truch and akka are stated in the sense of kartha by the sutra nval truchau the suffix akka is also stated in some other senses like bhava which is visible over here. Now the word truch continues in the next sutra negating the shashti takpurusha compound. That is kartha ri chir 2 to 16. Now kartha ri chir has got two padas kartha ri and chir. Kartha ri is 7-1 in the sense of an agent. Chir means and and indeclinable. Words continued are sup sahasupaa and of course samartha padavidhi. Na as well as shashti are also continued. So the overall meaning of the sutra is the following and any shashtyanta subanta is not compounded with any other interrelated subanta whose pratipatika ends in the truch and akka suffixes denoting an agent. The meaning is once again and any shashtyanta subanta is not compounded with any other interrelated subanta whose pratipatika ends in the truch and akka suffixes denoting an agent. Here are the examples. apam srashta puram bhuddh betta, odanasya bhoja kaha and saktu naam paya kaha. Now srashta and betta these are the words having the suffix truch at the end in the sense of kartha. bhojaka and payaka are the words having the suffix akka at the end meaning kartha. So apam srashta means one who releases waters. puram bhuddh betta means one who destroys the cities. odanasya bhoja kaha means one who eats rice. saktu naam paya kaha means one who drinks barley soup. Now apam srashta puram bhuddh betta, odanasya bhoja kaha and saktu naam paya kaha. In all these cases, suffixes truch and akka are used in the sense of an agent and shashty is used in their relation. So this is the scope of application of the sutra shashty during the shashty tattpurusha compound. But this is what is negated by the sutra karthari cha 2216. And the speakers of Sanskrit have not thought of compounding these two elements which gets reflected in the formation of this particular sutra. And so there is no compounding. After having seen all these negations, there is one sutra that remains to be studied which is yajakadi vishcha. Please note the number of this sutra. This is 229 which comes immediately after shashty. So before stating the negations, Panini states this particular sutra yajakadi vishcha. 228 is the prescription of shashty sakpurusha compound and immediately after it this sutra comes in. The purpose of this sutra will be clear now. There are two padhas in the sutra yajakadi vihi and chha. Yajakadi vihi is 3 slash 3 meaning with the words yajaka etc. Chha is an indeclinable meaning and words continued are sup sahasopa samartha pada vidihi and shashty. Shashty is one one therefore it is an upasar jana and also therefore there is a urva nipata. Now the meaning of the sutra is any shashtyanta subanta is compounded with any other interrelated subanta which appears in the group of words beginning with yajaka. So here we have brahmanasya yajaka and kshatriyasya yajaka. Now yajaka is a word ending in the suffix akka in the sense of karta. And then this will become a subject of negation. By the sutras that we have studied so far negating the shashty takpuresha compound. But this sutra tells us an exception to these negations and it reinforces the shashty takpuresha compound in a limited domain. So this is an exception to exception. So brahmanasya yajaka gets compounded as brahmanasya yajaka and kshatriyasya yajaka gets compounded as kshatriya yajaka. Similarly we have some other statements added to this particular sutra. That's thaischa gunayi shashty samasya te. Similarly we have some other statements added to this particular sutra. That's thaischa gunayi shashty samasya te. So previously we saw that a guna is not compounded with the dravya that it resides in. But now if that guna resides in the dravya then such a shashty gets compounded. That is the point. That's thaischa gunayi shashty samasya te. And any shashtyanta subanta is compounded with any other interrelated subanta which denotes the quality that stays in that dravya. Earlier it was different. Now this is different. So chandanasya gandha and kapithasya rasah. This gets compounded. Similarly we have another statement. gunatare na tara lopascha iti vaktavyam. What this means is and any shashtyanta subanta is compounded with any other interrelated subanta whose pratipadika ends in the suffix tara added to a quality denoting word and the suffix tara should be deleted. This is an exception to na nirdharani. So we have sarveshamsveta taraha. So somebody is picked up amongst many on account of that person being more fair. Sarveshamsveta taraha. An animal probably. Sarveshamsveta taraha. And there we delete the suffix tara and we get the compound sarveshveta. Similarly sarveshamsukla tara and we have sarveshukla gauhu as the compounded output. This is also an exception to the negation and reinforcing the shashty tagpurusha compound. To summarize, the purpose of collecting the group of words in Yajaka Devischa is to state exceptions to the negation rules and reinforcing the positive statement of the prescription of shashty tagpurusha compound and that is why it is stated immediately after shashty. Shashty tagpurusha samasa proves to be a big basket going to the varied and nuanced usage of shashty in Sanskrit. These are the texts referred to. Thank you for your patience.