 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian Grammar, and this is the first course on Samasa. We begin our lecture with the recitation of the Mangala Charana, Vishvesham Satchitanandam, Vandeham Yokhillan Jagat, Charikarthi Bari Bharati, Sanjariharthi Leelaya. Vishvesham Satchitanandam, Vandeham Yokhillan Jagat, Charikarthi Bari Bharati, Sanjariharthi Leelaya. We are studying Tattpurusha Samasa now, and the features of the Tattpurusha Samasa are captured in this particular equation, as we have said before as well, where you have X as a separate independent constituent, and there is another constituent called Y, and when they get compounded, you have a constituent called XY, one unit. This is one unit, and in this XY, it is Y who is going to be the head by default semantically and also formally. This is the basic feature of the Tattpurusha Samasa. In the previous lecture, we have studied the Dvitiya Vibhakti Tattpurusha, and we said that we won't be dealing with all the sutras in the section dealing with the Dvitiya Vibhakti Tattpurusha. Now, we shall be dealing with the Tritiya Vibhakti Tattpurusha, and Tritiya Vibhakti Tattpurusha is dealt with in this small subsection to 130 to 135. We won't be dealing with all the sutras, but we will be dealing with the main and major sutras in this particular subsection. The first sutra is Tritiya Tattkritarthena Gunavachanena to 130. There are three words in the sutra. The first one is Tritiya. This is Prathama Ekavachana, and therefore, by the sutra, Prathamanaradishtham Samasa Upasarjanam, this becomes the Upasarjana, and therefore, Upasarjanam Purvam applies and Tritiyaanta occupies the initial position in the compound. There is Purva-Nipata. The second word is Tattkritarthena, which is Tritiya Ekavachana, and Tattkritarthena means by that, which is done by the meaning of that. That second that refers to the word ending in the Tritiya Vibhakti mentioned by the word Tritiya in the sutra. So, the word mentioned in the Tritiya Vibhakti is doing something, and that is what is referred to by Tattkritarthena, Tattkritenarthena. Tatt means Tritiyaanta. Gunavachanena is again 3 slash 1 has co-referentiality with Tattkritarthena, and Gunavachanena means a word which states the quality or also part. So, the words continued in this sutra are Sup, Sahasupa, and also Samarthappadavidhi, which is always there. So, the meaning of the sutra is the following, Tritiyaanta-subantam, Tattkritena, Tritiyaantaarthena, Krtena, Gunavachanena, Samarthena, Subantena, Sahasupadavadhi. And this is called Tattpurusha. What it means is that the Subanta ending in Tritiya Vibhakti is compounded with a semantically related Subanta, whose meaning is expressive of quality or part made by the meaning of that Tritiyaanta. So, here we have the first Sup having Tritiya, and the second Sup with Pratipadika, which is Tritiyaanta, Artha, Krta, and also Gunavachanena. And in such a case, the compound output would be the Pratipadika of the first Subanta, Tritiyaanta, this is that Pratipadika, plus the Tritiyaanta, Artha, Krta, Gunavachanena, which is the Pratipadika in the second Subanta. Let us look at the example. The meaning is a part made by knife. Shankula is a knife. So, Shankulaya Khandaha, this is the Laukika Vigraha. And the Laukika Vigraha is Shankula plus Ta plus Khandha plus Su. This is the point from where the process of compounding begins. So, this entire unit is called Samasa, and therefore is called Pratipadika. And there we have two Sups, Ta and Su as part of the Pratipadika. So, we apply Supodhatup Pratipadika Yoho. And then they get deleted. So, we have Shankula plus Khandha. And we join them together. And the finally derived output is Shankula Khandha. Now, this Khandha, which is a part, this is made by this Shankula. So, Shankula is ending in Tritiya in the Laukika Vigraha. So, this is the Tritiyaanta. And the Tritiyaanta word Shankula has got a meaning, namely knife. And this knife is making this part. So, this part is made by the meaning of the word ending in the Tritiya. So, this Khandha is nothing but Tat Krtartha. Tat means Tritiya. Tritiya is Shankula Pratipadika, which is Tritiyaanta over here. So, Shankula Artha, Krtha, and this is Guna Vachana also because this is a part. So, the conditions are made and the compounding happens. The next sutra, 2131 is this following. Purva Sadrusha Samonartha Kalah Nipuna Mishra Slakshnayi. There is only one padha over here. Purva Sadrusha Samonartha Kalah Nipuna Mishra Slakshnayi. So, this is in 3-3, with words Purva, etc. Words continued are Sup, Sahasupa, and Samartha Padavidhi. The word Tritiya is also continued. And the word Tritiya in Prathama Ekavachana. Because it is in Prathama, by the sutra Prathama Nirdhishtham Samasa Upasarjanam, the word in the Tritiya Vibhakti will be termed Upasarjanam and it will occupy the initial position of the compound and there will be the Purva Nipata of the Tritiyaanta word. So if we have the Purva Padha of this kind, Prathipadika plus Tritiya plus Purva, etc., plus Su, then the compound output would be the Prathipadika of the first Subanta followed by Purva. The meaning to be conveyed is who is earlier by one month. Somebody is senior by one month. So now, Maa Sena Purvaha. So, Maasa and Purva are interrelated through this Vibhakti. So, Maa Sena Purvaha is the Laukika Vigraha and the Laukika Vigraha is Maasa plus Ta plus Purva plus Su, Maasa plus Ta plus Purva plus Su and then the Samasa Saudhna takes place and then the Prathipadika Saudhna takes place. So, we delete the Sups, so we have Maasa plus Zero plus Purva plus Zero and then we join the Prathipadika's together and we get the form Maasa Purva which is the compound output. In the similar fashion, other words, they are also compounded and we get the final outputs in the following manner. So, Matru Sadrusha, Matra Sadrushaha who is similar to his or her mother. So, Matru Sadrusha. Similarly, Pitru Samma who is similar to father. So, Pitra Samaha. Then we have Masha Nam. The word in the sutra is Unartha. Unam means less. So, Unartha stands for also the synonyms of Una. The synonym of Una is Vikalha. So, Masha Nam is a compound and similar is Masha Vikalam, another compound. That is Mashaena Unaha, Mashaena Vikalaha, less by one Masha. The next example is Vaakkalaha. So, Vaakkalaha meaning quarrel by speech. So, Vaakkalaha. So, Vaani is the instrument of the quarrel and therefore, there is semantic relatedness between the two Subhanthas and so, they get compounded in Vaakkalaha. Then Vaan Nipuna, skill in speech. Vacha Nipuna. Finally, we have Guda Mishra mixed with Jaggery. So, Gude Na Mishraha. Guda Mishraha. And finally, Achara Shlakshnaha, gentle by behavior. Achara Na Shlakshnaha. And we get these compounds derived by this Sutra, Urva, Sadrusha, Sama, Unartha, Kalaha, Nipuna, Mishra, Shlakshnai. All the words mentioned in the Sutra, they occupy the second position or Uttarapada in the compound. Let us now study the next Sutra, Karathrukarni, Krta Bahulam. This is 2, 1, 32. And here we have three padhas. Karathrukarni is Prathama Vibhachana, 1 slash 2. And this is Prathama Vibhakti. So, Prathama nirdhiṣṭam samāsa upasar janam. Assigns the term upasar janam to these two. And then, upasar janam purvam. Assigns the purva nipata of these two. Krta is 3 slash 1. What it means is with a word ending in a krtsafix. And Bahulam is 1 slash 1, which means mainly or largely. That is eventually optionally. Because when you say this happens mainly, it means that in some cases it doesn't happen. So, there is an option available. Words continued are sup sahasupā and of course samartha padavidhi. There is the word trutiyā which is also continuing. And this is prathama ekavachana. So, this is also upasar janam. Now, Karathrukarni and trutiyā, both of them are in prathama. So, they both are interlinked and they connect, they convey the meaning together with this interlinked catch. And the meaning of the sutra is the following. Kartharthaṁ trutiyāsup. Karanārthaṁ chatrutiyāsup. So, trutiyā conveys kartha as well as karana. Such a sup. Samashyate. What it means is the subanta which has a trutiyāsup such that it expresses either a kartha or a karana is mainly or largely compounded with another interrelated subanta whose prāthipatika is such that it ends in a krth suffix. And I repeat the subanta which has a trutiyāsup such that it expresses either a kartha or a karana is mainly or largely compounded with another interrelated subanta whose prāthipatika is such that it ends in a krth suffix. So, the structure of the compound derived by this sutra is the following. This is the first subanta and in this first subanta there is a prāthipatika followed by the trutiyāpivakti denoting either kartha or karana and the second subanta is such that the prāthipatika consists of a krth suffix at the end. And the derived output is such that the prāthipatika of the first subanta occupies the first position, initial position and the second prāthipatika at the end of which comes this krth suffix is the second member or the uttara-pada of the compound. Now when trutiyā denotes kartha the interrelated krth denotes karma. When trutiyā denotes karana the interrelated krth denotes either kartha or karma. This is the semantic interrelation. Here is an example meaning is one who was protected by Hari, Harina, Trātaha. This is the description of a devotee who was protected by Hari. Now Harina and Trātaha there is a semantic relation. Trātaha consists of the verbal root tra meaning to protect. Hari is the one who has protected. So Hari is the kartha. The suffix t in Trātha denotes karma. So one who got protected is Trātha. One who got protected by Hari, Hari is Kartha. So Kartha here is expressed by trutiyā. So this is the example where trutiyā expresses kartha. So here we have Hari plus ta as the first subanta, trā plus t as the prāthipatika, trātha plus su as the second subanta. And this ta denotes kartha and this t denotes karma. And then because this is termed as samasa this is termed as prāthipatika. So this su which is part of the prāthipatika is deleted. So is this ta. So we have Hari plus zero plus tra plus t plus zero. This trātha is ending in ta which is a krith suffix as it is added after a verbal root but it is not thing. So krathathing is the definition of krath. And so we get the finally derived output of the compound haritrātha which means the same as harinātrātha. Now this is the second example where the trutiyā is denoting karana. The meaning to be conveyed over here is one who is tawn by nails. Tearing is the action. Nail is the karana. Somebody is doing this. Obviously nail is the karana. So we have the alaukika vigraha as nakha plus vis plus vid plus t plus su. Vinnā is derived by adding the suffix t to the verbal root vid. Now this vis is denoting the sense of karana. And this ta is denoting the sense of karma. Now this becomes a samāsā and then it becomes a prātipatika and then supodhātup prātipatika yoghurt deletes this vis and su. So we have zero over here and we join them together and we get the finally derived output namely nakha vinnā. This means the same as nakha ir vinnā. Similarly the other example is one who lived only due to devotion. So bhaktya jīvitah. So jīvitah has got the verbal root jīva and the suffix t which is of course akrit and this means karthā and bhakti is the karana. So the suffix ta expresses karana and ta expresses karthā. So this is a samāsā and su and ta are part of this samāsā. So supodhātup prātipatika yoghurt applies and we delete both the sup's. So we have bhakti plus jīvitah and we get the output bhakti jīvitah as the output of the compound. Bhaktya jīvitah was the input. Bhakti jīvitah is the output and they both mean one and the same thing. What is the function of bahulam? The word bahulam which means mainly or largely that is optionally is used in a peculiar manner. Sometimes in spite of the presence of all the conditions stated in the rule compounding does not take place. This is what is noted in this rule by the word bahulam by the later commentators. So in case of dātrīna lūnavān one who is trimmed by a sikha and parashunācīnavān one who is cut by an axe, there is no compounding that is made even when the conditions are fulfilled. So to summarize the dhritiyā-vibhakti tattpuraśa also is an example of having compound internal dependencies. They are primarily the interrelations between the constituents. There is also a note on the behavior of speaker which says that not always a compound is made even if all the conditions are present and paninian grammar uses the word bahulam and the paninian grammatical tradition interprets it to account for such behavior of the speaker. The rule is prescribing the base dhritiyā-vibhakti in some typical sense is assumed by 2131 existence of such a rule is deduced on account of the compound prescribing rule. So there are some cases where the dhritiyā-vibhakti prescribing rule is not stated in the other section and directly the compound is stated. So on account of the compound prescription rule we assume that there must be another rule which prescribes the dhritiyā-vibhakti in the first place. These are the texts that are referred to. These are the traditional sources. I thank you for your patience.