 Welcome. I welcome you all to this lecture in the course, Samasa in Paninyan Grammar. And this is the first course on Samasa. We begin our lecture with the recitation of the Mangala Charana. We are studying the Tatpurusha Samasa. Tatpurusha Samasa is one of the four samasas stated in Sanskrit. Avyaibhava, Tatpurusha, Bohuvrihi and Dvandva. Tatpurusha Samasa is a very important type of the samasa. This can be said to be the most productive of the samasas. Tatpurusha Samasa also has many varieties in comparison with other samasas. We also stated that there are numerous sutras composed by Panini to explain the Tatpurusha Samasa in comparison with the other samasas. Be it Samasa Vidhyayaka Sutra or Samasanta Pratyaya Vidhyayaka Sutra or Samasa Swara Vidhyayaka Sutra. Tatpurusha Samasa is very special and a very big umbrella. The formation of the Tatpurusha Samasa can be shown in brief in the form of this particular equation. So, we have X plus Y and X and Y, they both are independent and separate entities and they have independent and separate meanings. They have independent and separate word form as well as independent and separate accent. Now, the speaker of Sanskrit decides that these two are to be merged together and one output is to be generated. So, the compound process happens and the output generated is X, Y. Now, this becomes one unit in terms of meaning also in terms of the word form and also in terms of the accent. So, X, Y becomes a unit in the sentence and it gets connected with external words. Now, X, Y are peculiar in Tatpurusha because Y assumes the head position semantically as well as otherwise. That is the reason why Y is shown in bold characters on this slide. So, in the Tatpurusha Samasa the by default position is that the Uttarapada or the second member or the final member of the compound assumes the headship. So, when X, Y gets related to the other words in the sentence, the external words in the sentence, those relations will happen primarily through Y and X cannot be interrelated with any external word in the sentence without going through Y. When X is interrelated with any such word which is external, such a samasa is considered to be an exception and then it is noted down as an asamartha samasa. Another important point to be noted over here is that X and Y even though are stated to be simple over here, they could be also having complex structures which means that the X, Y that is generated can also become X or Y later on and then it will be treated as one unit and then it can get further compounded. This process is recursive and theoretically there is no end. It can go on until the speaker of the language namely Samskrit exhausts his or her vocabulary theoretically. We also stated that the many varieties of Takpurusha Samasa start with the Vibhakti Takpurusha in the Ashtadhyayi. So, we studied the Vibhakti Takpurusha. We studied Vitya, Tritya, Chaturthi, Panchami, Saptami and Shasti in that order and after studying the Vibhakti Takpurusha we highlighted the fact that the samasa or the samartha theory is based on the Karaka theory. Now we are studying the Karmadharaya Samasa which is stated in 2149 up to 2172. We have studied some sutras in the Karmadharaya Samasa and we noted that the Adhikara which governs the Karmadharaya section is Samanadhi Karanayana. Now the term Karmadharaya is defined in the grammar of panini as Takpurusha Samanadhi Karanaha. What this means is that that Takpurusha in which the constituents denote one and the same entity as referent is termed Karmadharaya. I repeat that Takpurusha in which the constituents denote one and the same entity as referent is termed Karmadharaya. The state of being Samanadhi Karanah is called Samanadhi Karanayana and Samanadhi Karanayana is defined by the tradition in the following manner. Many words whose purpose of usage is different when they stand for one and the same entity, those words are stated to be co-referential. And this is the semantic relatedness between those words and based on this relatedness those words get compounded according to the sutra that we have been studying and such a samasa is called Karmadharaya. Now let us proceed in studying the next sutra in the section. This is a very big sutra and I will read the sutra for you. There are only two words in the sutra, two padas in the sutra. They are I repeat. The first word consists of several constituents. This is to 165. Now the first word ending in dhurthayi is in the instrumental plural. Which is 3 slash 3. Which means with these words. The second padha is jatihi which is 1 slash 1 and this refers to words denoting species. Now because this word appears in the prathama-vibhakti the sutra prathama-nirdishtam samasa upasarjanam applies and assigns the term upasarjanam to the word that denotes. And then upasarjanam-purvam applies and ensures that this upasarjanam occupies the initial position of the compound. Upasarjanam-purvam what is known as purva-nipata. Words continued are sup sahasupa samarthappadabhidhi and also samanadhi karanena 3 slash 1 meaning with the same referent. So the overall meaning of the sutra is the following. Any subanta whose prathipadika denotes species jatihi is compounded with any other interrelated coreferent subanta with pota etc as internal constituents. So the meaning once again is the following. Any subanta whose prathipadika denotes species is compounded with any other interrelated coreferent subanta with pota etc as internal constituents. So the structure can be shown in the following manner. If we have jati plus su and pota plus su, jati plus su is the purvapada, pota plus su is the uttarapada then the compounded output generated would be jati-pota etc and that will be the output of the samasar. Now let us see what these peculiar words stand for. What do they mean? So the first word is pota also explained as ubhaya-venjana meaning one which has signs of both male as well as female. She is referred to as pota. Grushti is ekavara prasuta, one who has delivered once. Dhenu is pratyagra prasuta, newly delivered. Vasha is vandhya, barren. Vahat means garbhaghatini, embryo killer. Bhaskayani means tarunavatsa, one whose calf is young. And the other words are quite well known. So we go now to the examples. So when the meaning is a female elephant with symbols of both genders and we have ibhacha-savu potacha. So ibha refers to the female elephant and pota refers to this ubhaya-venjana. Now what they actually are referring to is one and the same entity, namely the female elephant. So there is samanadi karanya and so there is samarthya, there is semantic relatedness. And so now the speaker intends to make a compound out of the words ibha and pota and then the process of compounding begins. So we have ibha plus su, plus pota plus su as the earlier vigraha. And then the samasa-saudhanya takes place and then the pratipadika-saudhanya takes place and then the sutra supodhatup pratipadika-yoha applies and deletes both the suprathayas. So we have ibha plus zero, plus pota plus zero as the output. Now at this stage, because ibha and pota de both are samanadi karana and both of them are in the feminine gender. So the sutra sriya-pombat samanadi karana, etc., that applies. And so now ibha is moved back to its root form and that is ibha. Sriya-pombat vashita-pomska-danong samanadi karana, sriyam apurani priyadishu, that is the sutra. And so now in accordance with this sutra, ibha is substituted by the pratipadika form ibha. And so we have ibha plus zero, plus pota plus zero and then finally we derive the compound output in the form of ibha-pota. Which means the same thing as ibha-cha-savu-potacha. In the similar fashion, one can also derive forms like ibha, yuvati and so on, a young elephant. Then we have the meaning little fire, agnihi sto kaha. We follow the same procedure and we note that there is the semantic relatedness in the form of coreferentiality because the word agnih and sto kaha, they are referring to the fire only. And so we have samanadi karanya. So both these words can be compounded and we get the compound output in the form of agnih sto kaha after having performed all the operations that we stated earlier. Similarly, when the meaning to be expressed is some buttermilk, then we do the same procedure and we ensure that there is semantic relatedness and after the procedure is over, we get the compound output namely odashvit kathipayam. Similarly, when we have the meaning, a cow who has delivered once, we ensure that there is semantic relatedness and then the samasa-savudna etc. happens and at the end of the derivation process, we get the compound output gogrushti. Similarly, when the meaning is to be expressed namely a cow who is newly delivered, we get the compound output godhenu after having performed all the operations, after having ensured that there is semantic relatedness. Similarly, when the meaning is to be expressed namely a barren cow, we get the compound output gobasha following the same procedure. Also, when the meaning is a cow whose calf is young, we get the compound output gobashkayani. Finally, when we have the meaning, one who is a preacher and also belongs to the family of katha, we get the form katha pravakta as there is semantic relatedness, co-referentiality and of course, the words mentioned in the sutra, they are part of the compound, so the conditions are fulfilled, so katha pravakta is the finally derived compound output. Similarly, when we want to say one who knows veda and also belongs to the family of katha, where shrotriya means one who knows veda and then we get the compound output katha shrotriya. Similarly, when we have the meaning one who is a teacher and also belongs to the family katha, we get the compound output katha dhyapaka. Finally, when we express the meaning one who is smart and also belongs to the family katha, we get the compound output katha dhurtha by doing all the procedure that is stated earlier for the derivation of the compound. Next, we go to the next sutra, prasamsa vachanascha. This is 2166. This sutra has got two padhas, prasamsa vachanasahi which is instrumental plural 3 slash 3 with words indicating praise or respect. Chha is an indeclinable and meaning and. Words continued are sup and sahasupa, samarthapadavidhi and also samanadhi karane na 3 slash 1 meaning with the same referent. The other word continued is jatihi. This is one slash one of jati, meaning words denoting species. Now, because of the prathama-vibhakti, this word is assigned the term upasarjana by the sutra prathama nirdhistam samas upasarjanam and then by the sutra upasarjanam purvam, this upasarjana occupies the initial position of the samasa. So, now we have the meaning, any subanta whose prathipadika denotes species is compounded with any other interrelated coreferent subanta which denotes praise or respect. Repeat, any subanta whose prathipadika denotes species is compounded with any other interrelated coreferent subanta which denotes praise or respect. So, we have jati plus su as the purvapada and prashamsa vachana plus su as the uttrapada and finally we get jati, prashamsa vachana as the compound output. Now, the prashamsa vachanas are the following, matallika, macharachika, prakandam, uddha and tallajya. These are the rudhi shabdas expressing prashamsa, praise or respect. So, now we have the meaning, the best cow or the best bull, this is the meaning to be expressed and now we have gauhu matallika as the laukika vigraha where the word matallika means the best. So, now there is semantic relatedness because go and matallika even though mean different they are referring to one and the same entity namely the cow or the bull and so there is compounding that is possible and so we start the process of compounding. So, first we do the a laukika vigraha, go plus su plus matallika plus su and then samasa saudhna takes place, so pratipadika saudhna takes place and so supodhatup pratipadika applies and so we have go plus zero plus matallika plus zero and so finally we get the compound output in the form of go matallika and similarly we will get the compound output in the form of go matcharchika go prakandam and gooddhaha and go tallajaha all of them will mean the best cow or bull. Go matcharchika go prakandam gooddhaha or go tallajaha. One of the important points to be noted over here is that the gender of these words is fixed. So, go matcharchika will be feminine, go prakandam neuter gooddha masculine, go tallajaha masculine. Now, let us proceed to 2167. This is yuva khalati palita valina jarati bhihi, 2167. In this sutra there are two padhas. The first one is yuva and the second one is khalati palita valina jarati bhi. In this sutra, the first padha is yuva which is in one slash one. Yuva means youth and so the word yuva is termed upasarjana by the sutra prathama nirdishtam samasa upasarjanam and the sutra upasarjanam poorvam will ensure that this padha yuva occupies the initial position of the samasa. The poorva nipata will take place. The second padha is khalati palita valina jarati bhihi. This is in the instrumental plural 3 slash 3 which means with these words khalati palita valina jarati. The words continued are sup and sahasupa and also samartha padha bhihi and also samanadhi karanena 3 slash 1 meaning with the same referent. Khalati means bald, palita means old and valina means wrinkled and jarati means aging. This is very peculiar because yuva and these words they are semantically related in coreferentiality relation. So yuva and khalati they are intended by the speaker to be in the relation of coreferentiality. So the meaning of the sutra is a subanta whose pratipadika is yuva is compounded with any other interrelated coreferent subanta with constituents as khalati palita valina and jarati. I repeat a subanta whose pratipadika is yuva is compounded with any other interrelated coreferent subanta with constituents as khalati palita valina and jarati. So we have yuvati plus su as purvapada and khalati plus su as uttara padha and then we get the compound output namely yuvati khalati etc. One thing to be noted over here is that even though the word mentioned in the sutra is yuvah and the other words mentioned in the sutra are khalati etc. the compound output contains the word yuvati and not yuvah. That is primarily because of the semantic relatedness which is the basic condition for the process of compounding. Now yuvah being in masculine and khalati being in feminine there is no way they can refer to one and the same entities. And so it is assumed that the word yuvah here denotes the feminine form of yuvah that is yuvati and then the samanadhi karanya or the coreferentiality works. And so here the word meaning of yuvah is extended to its feminine form by one of the maxims also stated on the slide. Pratipadika grahani linga vishestasyapika grahanam. If a pratipadika is understood it also enables you to understand the same pratipadika qualified by a specific gender. So if the word yuvah is uttered in the sutra one can also understand the pratipadika yuvah together with the feminine suffix qualifying it. That means yuvah can also stand for yuvati and then we get the desired output in the form of the compound that is yuvati khalati etc. So now the meaning is the following yuvah or yuvati khalati. So bald young man or lady yuvah or yuvati hi and khalati hi. So we have yuvan or yuvati plus su plus khalati plus su. Now because the words yuvati and khalati they mean different things but they are referring here to one and the same entity. So they are related in the form of coreferentiality and so now there is semantic relatedness and so now both these padas can be compounded and so the compounding process begins. And we have a laukika vigraha namely yuvan or yuvati plus su plus khalati plus su. The samasa saudnya takes place, the pratipadika saudnya takes place and so now supodhatup pratipadika yohu applies and deletes both the suprateyas. So we have yuvan or yuvati plus zero plus khalati plus zero. So now here we have the na at the end of yuvan deleted by laukapratipadika antasya and so we have yuvah or yuvati plus zero plus khalati plus zero. And finally we get the compound output yuvah khalati or yuvati khalati. Similarly we get the other compound outputs when we have the following meanings. So now we have the old young man or lady that is to be conveyed and here we have yuvapalitaha as the final compound output and also yuvati palita as feminine compound output. Similarly when we want to convey rinkal young man or lady the compound output is yuvavalina and also yuvati valina. And then when we have the meaning to be expressed as aging young man or lady the compound output is yuvajaran or yuvajarati. In yuvajarati even though the laukikavigraha is yuvati jarati the pumat bhava takes place and yuvati goes back to the pratipadika form yuvan where na gets deleted and we get the finally derived compound output in the form of yuvajarati where 6334 applies To summarize in the karmadharaya compound several special words are compounded in specific honorific sense matallika, macharchika, prakandam, uddhatallajav etc. These words primarily denote the best of the species. They denote them by convention, rudhisabdaha. Similarly there is a material invoked in order to account for the core reference reality namely pratipadika grahane, lingavishtasyapi grahanam. This material says that a pratipadika also stands for the word form with the gender meaning added to it. This is very interesting. Now we shall study some more sutras in the next lecture which explain the karmadharaya compound. These are the texts referred to. Thank you very much.