 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. We have been studying Tathpurusha Samasa in this particular course. Tathpurusha Samasa is one of the four types of Samasas in Sanskrit. The other Samasas are Avyaivava, Bahuvrihi and Dhvandva. Panini has stated Avyaivava, Tathpurusha, Bahuvrihi and Dhvandva this order. We said that Tathpurusha Samasa is one of the biggest compounds available in Sanskrit, most productive. The other feature of Tathpurusha Samasa is that it has got various subtypes. No other compound has got so many sub varieties of Tathpurusha compounds and so many of them are extremely productive in nature. We also said that Panini has composed several sutras to explain various features of Tathpurusha Samasa, right from the compound prescribing sutras on words, etc. The Samasa Vidhyayaka Sutras, the Samasantha Praktyaja Vidhyayaka Sutras, the Samasa Swara Vidhyayaka Sutras and so on and so forth. Panini has composed numerous sutras in comparison with other Samasas. This is another important feature of Tathpurusha Samasa. The formation of the Tathpurusha Samasa can be explained in brief in a simple equation of this kind, where we have X and Y, two independent entities in terms of their meaning as well as their word formation as well as the accent. However, they are interrelated and the speaker of Sanskrit decides to merge them together and make one unit in all the three terms, namely in terms of meaning, Swara in terms of the word and also in terms of the action. So, this X, Y which is a generated unit after the compound processing has taken place is of a peculiar kind. It conveys one meaning, it is one word unit and it also has got one accent. This acts as one unit in the output form, in the form of a sentence and the most important feature of the Tathpurusha compound is that it is Y which is the second member of the compound or also the Uttarapada, it acts as the head of the unit. So, that is why Y is shown with the bold character. What it means is that when X, Y as a unit is to be associated semantically with any other external unit in the sentence, Y will be the one which will get connected and X will not be allowed to independently get related to any other meaning which is external, that is the implication. Now, when such a thing happens, theoretically the Samasa would be called Asamartha Samasa and we have studied this aspect earlier in the course. We studied the Vibhakti Tathpurusha primarily and different Vibhaktis were stated in that section and the compound was also stated therein. In this order, and finally Shashti, the Vibhakti Tathpurusha highlighted the fact that the Samasa is based on the Karaka theory. Then we moved to Karamadharya, another extremely important subtype of the Tathpurusha compound. This is stated in the section 2149 up to 2172. The Adhikara in this particular section is Samanadhi Karanena when two words are correlated in terms of coreferentiality. So, the Karamadharya Samasa is defined in Paninian grammar as Tathpurusha Samanadhi Karanaha, Karamadharya. That Tathpurusha Samasa in which the constituents denote one and the same entity as a referent is termed Karamadharya. The term Samanadhi Karanana is explained in a very nice manner in the tradition in the following line. The state of being Samanadhi Karanana is Samanadhi Karanana. This is defined as Bhinna Prabhupinamittasya Anekasya Shaptasya. The state of being Samanadhi Karanana is Samanadhi Karanana. This is defined as Bhinna Prabhupinamittasya Anekasya Shaptasya Ekasmin Arthivrathihi Samanadhi Karanyam. The multiple words which have different causes of their usage when they stand for one and the same referent that is called Samanadhi Karanana. Those words are said to be related to each other in the Samanadhi Karanya or the coreferentiality. Now after having studied the initial sutras in this particular section, let us proceed further and study some more sutras in this particular section stating the Karamadharya compound. Now the next sutra, 2153, is Kutsitani Kutsanaihi. There are two words in the sutra, Kutsitani, this is one-three. Kutsitta is one who is censured and this is one-three. So the word which is Kutsitta or which is censured will be termed Upasarjana by the sutra Prathabhaniradeshtham Samasa Upasarjanam. And then the sutra Upasarjanam Purvam will ensure that the Kutsitta word occupies the initial position of the compound, what is known as Purva-Nipata. Now Kutsanaihi is the instrumental plural three-three and it means with the words of censure. The words continued are Sup and Sahasupaa and of course Samarthappadavidhi. The word Samaradhi Karanayana is also continued, which means with the same referent. Now Samaradhi Karanayana and Kutsanaihi because they have the same Ibhakti, they will be put together when we make the meaning of the entire sutra based on this much information. So the meaning of the sutra overall is that any Subanta which denotes one who is censured is compounded with any other interrelated coreferent Subanta which is a word of censure. I repeat any Subanta which denotes one who is censured is compounded with any other interrelated coreferent Subanta which is a word of censure. So now the meaning is a Grammarian who points towards the sky, this is the literal meaning and the idea is that of a censure. How? When asked a question a Grammarian who instead of answering it with concrete answer by citing the grammatical rules and the grammatical procedure and so on and so forth points towards the sky indicating thereby that the Grammarian does not know the concrete answer. And this is precisely what is the intention of the censure and so this Grammarian is censured. The tradition has used the word nishpratibhaha ittyarthaha. So this Grammarian is nishpratibha there is no pratibha he does not apply himself and does not use his imaginative power nor his memory which reminds him of particular and specific sutras which apply in certain particular places. So this meaning is conveyed by the following words vayakaranaha khasu chihi. Kh means sky and su chihi is one who points. So vayakaranaha khasu chihi vayakaranaha is Grammarian. Now both these words are co-referential they refer to one and the same person and so there is the semantic relatedness. And so now these two words will be compounded amongst them vayakaranaha is the one who is censured so he is kutsita and khasu chihi is a word which is an expression of the censure. And so now the conditions for the sutra kutsita ne kutsa nahi hi are fulfilled and so these two words will be compounded. So we will have vayakaranaha plus su plus khasu chihi plus su this is the alawkika vigraha. Now the samasa process begins this is termed as samasa and so this will also be termed as pratipadika. And now both the su pratyayas which are part of the pratipadika they will be deleted by the sutra supodhatup pratipadika yoho. So now we have vayakaranaha plus zero plus khasu chi plus zero and then we join these two words together and we get the finally derived compounded output in the form of vayakaranaha khasu chi. Similarly we will also have the meaning mainly a cunning priest. What it means is a yajya yajana trishna paraha who is devoted to thirst of making people do the sacrifice where they shouldn't so one who makes people do unnecessary sacrifice and then earns some money from them. This is part of the censure and so in this sense we will get the compound yadnika kitava the cunning priest yadnika kitava. This is the censure yadnika is the kutsita one who is censured. Kitava is the term which expresses the censure and that is why these two words get compounded. And since kutsitani is mentioned in prathama so yadnika who is a kutsita will occupy the first position in the compound final output of the compound. Similarly when we have the meaning unbelieving hermititian. So the primary feature of the mimamsaka is the belief strong belief in the authoritativeness of the Vedas. So astinastidishtam matihi is a sutra which tells us that one who thinks that the Vedas are authoritative is astika and one who does not believe in the authoritativeness of the Vedas is anastika. So a mimamsaka generally thrives or generally accepts the authority of the Vedas but this is a mimamsaka very strange who does not accept the authoritativeness of the Vedas and that is the censure of this mimamsaka. And so mimamsaka is kutsita and dur-duru-dha is the kutsana term and so now kutsita occupies the initial position of the compound and so we get the form mimamsaka dur-duru-dha. One who does not believe in the authority of the Vedas, nastika ittyartha. Kutsitani kutsa nahi. Let us proceed further. So we have to 154 papanake kutsitaihi. In this sutra there are two padas papanake and kutsitaihi. Papanake is one slash two prathama dvibhachana with the words papa and anaka. Now this word is mentioned in prathama. So the sutra prathama nirdishtam samasa upasarjanam will term it as upasarjanam and then upasarjanam purvam will ensure that papa and anaka these two words they occupy the initial position of the compound. By the sutra upasarjanam purvam. Kutsitaihi is the instrumental plural of kutsita those who are censured. In the previous sutra kutsita was mentioned in prathama. So the kutsitas occupied the initial position in the compound and the kutsana occupied the second position or the uttrapada in the compound. Now in the case of the words papa and anaka which are the terms of censure they are mentioned in the prathama dvibhachana. So they occupy the initial position of the compound and the word kutsita those who are censured this is mentioned in truthiya and not in prathama. So the words were kutsita they will occupy the uttrapada or the second position in the tadpurusha compound. The words continued are sup and sahasupa. The words samarthapada vidhi also continues also is samanadhi karana continued which means with the same referent. Now the meaning of this particular sutra is the subantas with papa and anaka as the prathipadikas are compounded with any other interrelated coreferent subanta. Which denotes who is censured. I repeat the subantas with papa and anaka as the prathipadikas are compounded with any other interrelated coreferent subanta which denotes who is censured. So now the meaning to be conveyed is wicked potter and so we have papa kulalaha as the laukika vigraha and then we have papa plus su plus kulala plus su as the alaukika vigraha and then the term samasa applies over here and so the term prathipadika applies over here. And then we see that both the su's they are part of the prathipadika so supodhatup prathipadika yoho applies and deletes both the su prathiyas. So now we have papa plus zero plus kulala plus zero and then we join the words together and we get papa kulala as the finally derived compounded output. Which expresses the same meaning as papa kulala. Papa is the term for censure and kulala is the one who is censured so kulala is kutsita and so it occupies the second position in the compound. Similarly we have the meaning insignificant potter and so we get anakaha kulalaha and both these words are related in the relation of coreferentiality because both of them are referring to the same person. And so the compound is prescribed and we will have anakaha plus su plus kulala plus su as the alaukika vigraha and the samasa saudhnya applies and so also the prathipadika saudhnya applies. And then we notice that there are two su prathiyas in this particular prathipadika and they get deleted by supodhatup prathipadika yoho. And so now you have anaka plus zero plus kulala plus zero and then we join them together and we get the form anaka kulala as the finally derived compound form. Which means the same thing as anakaha kulalaha an insignificant potter. Now we go to the next sutra upamanani samanyavachanahi 2155. This sutra has got two words upamanani and samanyavachanahi. Upamanani is prathama bahuvachana where words denoting the standard of comparison are stated because this is in prathama. So by the sutra prathama nirdhistam samasa upasar janam the upamanu words will be termed upasar janam and then upasar janam purvam will ensure that these terms occupy the initial position of the compound. And samanyavachana is the word in the instrumental plural. Samanyavachana is the common property which is stated in the presence of upamanu. So upamanu and samanyavachana are stated here and there is another technique, technical terminology involving the words like upameya and the sadrishya vachakasapt and these will come in the coming sutras. Now the words continued are sup and sahasupa and samarthapadavidhi is also obviously there. Samanadhi karanena also continues which means with the same referent. Now the meaning is the subantas which are the standard of comparison are compounded with any other interrelated coreferent subanta which denotes the common property between the upamanu and also the upameya. I repeat the subantas which are the standard of comparison are compounded with any other interrelated coreferent subanta which denotes the common property. So now we have these meanings to be conveyed. First someone who has dark complexion like a knife. This is a description of a lady and the standard of comparison is knife and the common property between the two is shamatva being dark. So we have shastri ivasyama. So shastri and iva and shama three words are used. Shastri is the upamanu, iva is the upama vachakasapt, shama is the sadrishya vachakasapt and of course upameya is not mentioned. Now in this case this sutra is saying that shastri is compounded with shama. So we have shastri plus su plus shama plus su and they both are related as coreferentials. So there is samarthattva and so there is compound. So now we get the samasa saudhnya, then we get the pratipadika saudhnya. Then supadhatupratipadika jo applies and deletes both the sups. So we have just three plus zero plus shama plus zero and then we have just three shama as the finally derived compound output. Similarly we have someone who has white complexion like white lotus, kumudam ivashyeni. So kumudam is the upamanu, iva is the upama vachakasapt, sheni is the samanyadharma, samanyasapt and upameya is obviously not explicitly mentioned. So now we have kumudha plus su plus sheni plus su as the alaukika vigraha and here samasa saudhnya applies and so the pratipadika saudhnya applies. After which the sutra supadhatupratipadika yoho applies so we have kumudha plus zero plus sheni plus zero and then we join them together and we get kumudashyeni as the finally derived compound output. These are the examples of upamanani samanyavachanahi. Now the next sutra in this section is upamitam vyagradhibihi samanyapryoge. There are three padas in the sutra upamitam vyagradhibihi and samanyapryoge. So upamitam is in the prathama-vibhakti, something that is measured and this is in the prathama-vibhakti. So by the sutra prathama nirdishtam samasa upasarjanam, this will get the upasarjanam term and then by the sutra upasarjanam purbam, this will occupy the initial position of the compound. Vyagradhibihi is in the instrumental case, which means with a group of words beginning with vyagra, obviously this is the upamanana and the other strange condition over here is samanyapryoge, when the common property is not intended to be mentioned. So in such a case in this environment, the karmadharaya samasa takes place. So the words continued are sup, sahasupa, samartha-padavidhi and of course samanadhi karanayana with the same referent. So the meaning of the sutra is the following. The subantas which are intended to be measured are compounded with any other interrelated coreferent subanta whose pratipadikas are from a group of words that begins with vyagra, when the common property is not intended to be mentioned. I repeat, the subantas which are intended to be measured are compounded with any other interrelated coreferent subanta. Whose pratipadikas are from a group of words that begins with vyagra, when the common property is not intended to be mentioned. So here we have the meaning, the man is like a tiger. Now there is no samanyapachana, shuraha and so on that is not there. Purusha is the upameya or the upamitha as mentioned in the sutra. Vyagra is the upamana and eva is the upamavachaka shabta. Now purusha and vyagra they are related because they are coreferential and so now they will be compounded. Purusha plus su plus vyagra plus su, this is the alagukika vigraha. So samasa saudhnya applies and so the pratipadika saudhnya applies and the deletion of both the su's up happens and finally we get the compound output in the form of purusha vyagra which expresses the same meaning as purushaha vyagraha eva. We also have following words derived in the same procedure by the same sutra. When you have the meaning, man is like a lion and you don't mention the samanya dharma, common property and you have the word derived as purusha simha as a compound. Similarly purusha shabha man is like a bull and face is like a lotus and you have mukha padma as the finally derived compound output. The tradition has noted that this is an open-ended group of words. So there are several words that are added and this is also very productive. To summarize, the karmadharaya compound is stated between two coreferents. The standard of comparison or upamanu and what is measured upameya are also having coreferentiality. In fact they are also treated as qualified qualifiers. In order that particular words should occupy initial position in the compound, these rules are stated with these specific conditions. That is the purpose. The general rule related to qualified qualifiers will be stated next. These are the texts referred to and thank you very much.