 Welcome, I welcome you all to this lecture in the course, Samasa in Paninian Grammar. And this is the first course. We begin our lecture with the recitation of the Mangala Charana as is our practice. Vishvesham Satchidanandam Vandeham Yokhilan Jagat Charikarthi Bari Bharti Sanjariharthi Leelaya Vishvesham Satchidanandam Vandeham Yokhilan Jagat Charikarthi Bari Bharti Sanjariharthi Leelaya We are studying the Tattpurusha Samasa. We have so far studied different varieties of Tattpurusha Samasa. Tattpurusha Samasa is a very important type of Samasa in Sanskrit. There are four types of Samasa we have stated. A Vyayibhava, Tattpurusha, Bahubrihi and Dhvandhava. Amongst them, Tattpurusha occupies a unique position. Firstly, Tattpurusha Samasa is stated by numerous sutras in comparison with the other Samasas. Secondly, the Tattpurusha Samasa has got so many sub varieties in comparison with other Samasas. We also studied some of these sub varieties. We started with the Vibhakti Tattpurusha. We studied the Karmadharaya, which is a big basket within Tattpurusha. Then we also studied the Nay Tattpurusha, Ekadesha Tattpurusha and also the Gati Tattpurusha. After that we started studying Upapada Tattpurusha. The features of the Tattpurusha Samasa can be stated in the form of an equation shown on this slide. Where we have X and Y two different independent entities in terms of meaning, word form as well as accent. But the speaker of Sanskrit has decided to merge these two elements together and generate an output in the form of X, Y, which is one unit in the form of meaning as well as word form as well as the accent. So X, Y is that one unit that is generated as an output. Now in the Tattpurusha Samasa, Y assumes the position of the head of X, Y. What it implies is that when X, Y is to be related with any other external world in the sentence, that interrelation will happen only through Y, which is the head and that interrelation will never happen through X. If there are examples where such an interrelation happens through X, such examples are termed as a Samartha Samasa. Right now we are studying Upapada Samasa, stated by the Sutra Upapadamating 2 to 19. This is the Sutra Upapadamating and this sutra consists of two padas, Upapadam and a thing. The word Upapadam is in one slash one, which means the word designated as Upapada by 3192, and so this word Upapadam appears in Prathama Vibhakti. So it will be now termed as Upasarjanam because of Prathama Nirdistam Samasa Upasarjanam and then it will have Urva Nipata, it will occupy the initial position in the compound. The second word in the sutra is ating, which is one slash one and what it means is which is not thing. What it intends to mean is that which is not atinganta. The words continued are sup and sahasupa and samartha padavidhi, of course. So the meaning of the sutra is any subanta whose prathipadikas are designated as Upapada is compounded with any other interrelated word which is not atinganta. I repeat, any subanta whose prathipadikas are designated as Upapada is compounded with any other interrelated word which is not atinganta. Now there are some questions that arise on this particular meaning. The first question is what is the need of the word ating in the sutra? The pinpointed question points to the fact that what is achieved by this negation? When we make not atinganta a condition for this particular sutra to apply, the only other available option through this negation is that of a subanta. So if an Upapada is not to be compounded with atinganta, what it implies is that an Upapada is to be compounded with a subanta. But this is available to us anyway because of the continuation of the words sup and sahasupa. So we are forced to think that in this particular sutra the basic condition of sup and sahasupa does not apply. Otherwise panini would not have stated such an obvious condition again. So now we are forced to think that in this sutra the basic condition of sup and sahasupa does not apply. Rather sup and sahasupa will only apply. So the skeleton of the derivation is the following. In the first subanta, there will be prathipadika plus su. Plus now the second element will not be a subanta. The second element will consist of dhatu plus krath. Now after the samasa saudhnya takes place, the prathipadika saudhnya applies and supodhatu prathipadika yoho applies. We will delete the su that is available in the purva-pada. Since the uttara-pada does not have any sub so far, there is no question of it getting deleted. And therefore now we will get the output in the form of the purva-pada prathipadika. Plus the uttara-pada prathipadika which is derived from a verbal root by adding the suffix krath to it. Now we are also studying various suffixes stated in 3.2 with reference to this upapada. The one that we are studying right now is the suffix khach stated by the sutra priyavashe vadaha khach 3238. This sutra consists of 3 padhas, priyavashe 7 slash 1, vadaha 5 slash 1 and khach 1 slash 1. Priyavashe is 7 slash 1 which means when these are the upapadas. Vadaha is 5 slash 1 which means immediately after the verbal root vada to speak. And khach is the pratyaya. Words continued are dhatoho 3191 which means immediately after a verbal root. The other words continued are pratyayaha 311 and karmani 7.1. The sutra tattrapapadam saptamistham also continues and krathating also continues. The other sutra that comes into this sutra is karthari krath 3467 which states that the meaning of the suffix khach stated by this sutra is kartha. So the meaning of the sutra now is the following. The suffix khach is added in the sense of a kartha to the verbal root ovada when the upapadas are related to the action of speaking in the sense of a karma and priyavashe. Repeat that suffix khach is added in the sense of a kartha to the verbal root vada when the upapadas are related to the action in the sense of a karma and when those upapadas are priyavashe. The marker kh in the pratyaya khach triggers the adding of the augment ma to be specific by a 6367 and chair triggers shortening by 6494 khachi rasvaha. So now here are the examples. If the meaning to be denoted is one who speaks pleasant, priyambadati is the laukika vigraha. And so we have priya plus am plus vada plus khachi as the laukika vigraha. There is samasa saudhnya and so there is pratyapadika saudhnya after which supodhato pratyapadika yoho applies and deletes am. So we have priya plus zero plus vada plus a. In khach kh is an ith and cha is also marked as ith. So what is available is a. Now when the suffix a is termed as khith it triggers the operation of adding the augment mom to the uparapada. And so we have priya plus vada plus a and so we get finally priyambada as the compound output generated from priyambadati one who speaks pleasant. Similarly one who speaks under control. If this meaning is to be denoted we have the laukika vigraha vashambadati. And so we have the laukika vigraha vasha plus am plus vada plus khachi and then samasa saudhnya takes place and so the pratyapadika saudhnya takes place. So supodhato pratyapadika yoho applies and deletes am. So we have vasha plus zero plus vada plus a. Now since the suffix khach is khith the operation of addition of the augment mom is triggered and so we have vasha plus mom plus vada plus a. And finally we get the compound output in the form of vashambada meaning one who speaks under control. Priya vasha vada khachi. Similarly we have a statement. Gamer upashankhyanam which tells us that if the meaning to be conveyed is who goes in a measured way. Mitang acchati is the laukika vigraha and then we add the same suffix khachi and we get the form mitangamaha, mitangamaha hasti. Similarly if the meaning to be conveyed is who goes by sky. So the laukika vigraha is vihayasa gachati and so because of the statement of vihayasa vihach will now be substituted by vihar and we will apply the suffix khachi and other operations will also take place and so we get the form vihangamaha. There is another statement which says khachavadith and so this khach suffix is treated to be dith optionally and so we get the form vihangaha. There is vihangamaha and also vihangaha. Similarly, vihayasa vihadeshah is another statement that we have and therefore we also get the form vihagha. So we get vihangamaha, vihangah and vihagha as the compound output by adding the suffix iddha and also the suffix khachi. When we add the suffix khachi and we term it as dith, there is the deletion of am in gamma. Now we go to the next sutra in line which is 3248. This sutra consists of two padhas. This is 7 slash 3 and this is 1 slash 1. This is a reference to the upapadas because they are all appearing in the 7th case. Daha is 1 slash 1 which is a pratyayaya. Now words continued in the sutra are dhatoho 3191 which means immediately after a verbal root. Pratyayaya 311, karmani 7 slash 1 from 3 to 1. Gamaha 5 slash 1 which means immediately after the verbal root gamma to go. Tattrapapadam saptami stham 3192, kruthating from 3193 and karthari kruthu which is 3467 which says that the meaning of the suffix dh is karta. Now the overall meaning of the sutra is the following. The suffix dh is added in the sense of a karta to verbal root gamma when the upapadas are related to the action of speaking in the sense of a karma and also when they are antha etc. I repeat the suffix dh is added in the sense of a karta to verbal root gamma when the upapadas are related to the action of speaking in the sense of a karma and they are antha, aktyanta etc. Now marker dh triggers the deletion of am in gamma and so what remains is just g in the verbal root gamma. So now when the meaning to be expressed is who goes to the end and the laukika vigraha is antang acchati and so we apply the process of compounding and so we add the suffix dh over here and we get the form antha g as the output generated and we have antha gaha. Similarly one who goes to extremity, atyantam acchati and we will have the derived output in the form of atyantagaha Similarly one who goes to the road, adhanam acchati that will be the laukika vigraha and by the compounding process by the addition of the suffix dh we will get the form adhvagaha when the meaning to be denoted is who goes far away, dhuram acchati and we will get the compound output in the form of dhuragaha. Similarly one who goes to the adarshore, parang acchati and the output generated would be paragaha and finally one who goes to all if this is the meaning to be conveyed sarvang acchati is the laukika vigraha and then we get the compound generated output namely sarvagaha. There are some more statements one who goes everywhere and we will have the form sarvatra acchati as the laukika vigraha and sarvatra gaha as the samasa generated output. Now we have sarvatra panayorupasankhyanam as a statement and following this statement we derived sarvatra gaha by adding the suffix dh. Similarly when we say padbhyam nagacchati padbhyam nagacchati who does not go with feet and we will have panna and gamma and dha and the finally derived output would be panna gha which means a snake, panna gha. Similarly sudhuror adhikarane is another statement because of which we shall now derive the two other forms when the meaning to be conveyed is which is easy to go. Sukhe nagacchati yatra, yatra indicates the adhikarane the meaning of the suffix. And so we will get the form sugha, sughaha and which is difficult to go and the khe nagacchati yatra, yatra indicates the adhikarane and we will derive the form durga or durgaha. Similarly by applying another sutra anyatra pidrishyate we will also get gramma gha as the output from gramam gacchati which means who goes to a village. This is how the forms will be generated by adding the suffix dha. Now we go to the next sutra. Kumara shirsayo nini hi. In this sutra the suffix nini is stated. Kumara shirsayo nini hi. This sutra has got two paddas. Kumara shirsayo ho and nini hi. Kumara shirsayo ho is seven slash two indicating that these two are the upapadas and nini hi is one slash one of nini indicating the pratyaya ninn with marker inna and the pratyaya which is found in the usage is in inna triggers gha substitution as we shall see in a while. Words continued are dha toho from three one ninety one which means immediately after a verbal root pratyaya ha three one one karmani seven slash one and hana ha five slash one from three to forty nine and hana ha means of the verbal root hana to slay immediately after the verbal root hana. Tattrapapadam saptam istham is also continued kruthating is also continued and kartharikruth is present to indicate that the meaning of the suffix in is kartha so the overall meaning of the sutra is the following the suffix in is added in the sense of a kartha to verbal root hana when the upapadas are related to the action of slaying in the sense of karma and are kumar and shirsha I repeat the suffix in is added in the sense of kartha to verbal root hana when the upapadas are related to the action of striking in the sense of karma and are kumar and shirsha shirsha means the head the other word for this is shiras so here are the examples when the meaning to be denoted is one who slays the prince kumaram hanthi now here we have the laukika vigraha kumara plus am plus han plus nini now this becomes a samasa therefore it becomes a pratipadika and then supodhatu pratipadika yoga applies and deletes am so we have kumara plus zero plus han plus in now because of the marker na in nini han becomes khan so we have kumara plus zero plus hana plus in and then because of the na marker again her becomes gho hantor in inneshu and then kumara plus zero plus ghana plus in and then now kumara plus zero plus ghat plus in na in ghan is substituted by anastochinnaloho and we have kumara plus zero plus ghat plus in and finally we will derive the output in the form of kumara ghatin which means one who slays the prince kumara ghatin similarly we will also derive the forms like shirsaghatin which means one who strikes the head shirsaghatin in the same procedure then we have the next sutra lakshane jaya pattyoho tak there are three padas in the sutra lakshane jaya pattyoho and tak lakshane is seven slash one meaning in the sense of a mark jaya pattyoho is seven slash two meaning thereby that these are the upapadas and tak is one slash one tak literally means a where t and k both are markers words continued are dhatoho from 3191 which means immediately after a verbal root pratyayaha 311 karmani seven slash one hanaha five slash one and tattrapapadam saptami stham as well as krd ating and also karatari krith 3467 which says that the meaning of tak is kartha so the meaning of the sutra is the suffix tak is added in the sense of a kartha to verbal root hanah when the upapadas are related to the action of slaying in the sense of a karma and they are jaya and patty repeat the suffix tak is added in the sense of a kartha to verbal root hanah when the upapadas are related to the action of slaying or striking in the sense of a karma and are jaya and patty so when the meaning to be conveyed is one who beats wife jaya amhanti now this is to be conveyed and so now the alau ke ka vigraha is jaya plus am plus hanah plus tak and so we have now samasa saudhnya applying and so pratibhati ka saudhnya applying and so we have jaya plus zero plus hanah plus a and then hanah has got her which is substituted by gha so we have jaya plus zero plus ghanah plus a and then finally a in ghanah gets deleted so we have jaya plus zero plus ghanah plus a and finally we get the form jaya ghanah meaning one who beats wife similarly one who beats husband is called patty ghanah that is the mark of the meaning of the compound to summarize the suffixes and the compounds stated in these rules are highly productive and the latter tradition took note of increasing usage in this particular regard and the tradition made statements to account for these usages which thus got the grammatical sanction the markers attached to the suffixes play different functions including the operations on the purva pada as well as on the uttara pada and the other function of these markers is accent the compounds generated thus apply to a generic meaning which is narrowed down to some specific meaning and is thus highlighted by a specific condition these are the texts referred to the traditional sources thank you for your patience