 Welcome, I welcome you all to this lecture in the course, Samasa in Panimian Grammar and this is the first course. We begin our lecture with the recitation of the Mangala Charana. Vishvesham Sakchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharti Sanjariharthi Li Laya We are studying Tathpurusha Samasa in detail in this particular course. We have stated that Tathpurusha Samasa is the most productive amongst all the four categories of Samasa namely Avyaivava, Tathpurusha, Vahuvrihi and Vandva. Tathpurusha Samasa also has got so many varieties in comparison with other Samasas. We also stated that Tathpurusha Samasa is explained by Panini in his grammar with the help of numerous sutras in comparison with the other Samasas be it Samasa Vidhyayaka Sutras or Samasanta Pratyaya Vidhyayaka Sutras or Samasa Swara Vidhyayaka Sutras. The formation of the Tathpurusha Samasa can be explained in brief in the form of this simple equation where we have X and Y and they are independent and separate entities having independent and separate meaning and word form and also accent. Now the important point is that these two independent separate entities are interlinked semantically and so the speaker of Sanskrit decides to merge these two entities together and generate one entity as the output. So the process of compounding happens and the output generated is XY. Remember this is one output one entity XY having one meaning having one word form and also one accent. This is Ekarthi Bhava. There are three features that are visible here. They are Ekarthi, Ekapadhy and also Ekaswariya. As far as the Tathpurusha Samasa is concerned, Y which is highlighted in the bold characters assumes the state of the head of the compounded form. What this implies is that when XY becomes part of the sentence and then when XY gets interrelated with any external word in the sentence this interrelation happens through Y and by default X cannot be having any interrelation with any other external word in the sentence without going through Y. When this happens and when such compounds are found they are treated by the grammatical theory as exceptions and termed as Asamartha Samasa. We also studied the Vibhakti Tathpurusha initially as one of the major sub varieties of the Tathpurusha compound. Now we are studying the Karma Dharaya and we said that the Karma Dharaya compound is stated in the section 249 up to 72. This is governed by the Adhikara Samanadi Karana. The term Karma Dharaya is defined as Tathpurusha Samanadi Karana Karma Dharaya. That Tathpurusha in which the constituents denote one and the same entity as referent is termed Karma Dharaya. The state of being Samanadi Karana is Samanadi Karanyam which is explained in the following line When many words having different purpose of usage when they stand for one and the same entity those words are said to be co-referential Samanadi Karanya being the relation. Now let us study the remaining sutras in the Karma Dharaya section in this particular lecture. The first one is Krityatulya Khya Ajatya. There are two words in the sutra. This is 2168 and the two words are Krityatulya Khya and Ajatya. Krityatulya Khya is 1 slash 3 Pratipadikas having Kritya suffix at the end and also Pratipadikas meaning similar. Now because this word is in the Prathama Vibhakti the sutra Prathama Nirdhistham Samasa Upasarjanam will apply and assign the term Upasarjanam to these words and then Upasarjanam Purvam will ensure the Purva Nipata occupying the initial position of the Samasa. The second Pada in the sutra is Ajatya which is instrumental singular which means with the words denoting non-generic property Ajatya, non-generic property. Generic property is Jati and non-generic property is Ajati. The word denoting non-generic property is Ajatishabdha. Now the words continued are Sup Sahasupa and also Samartha Padavidhi and also Samanadhi Karanena in the instrumental case meaning with the same referent. So the meaning of the sutra is any Subanta whose Pratipadikas have Kritya suffix at the end and also whose Pratipadika means similar is compounded with any other interrelated coreferent Subanta which denotes non-generic property meaning. I repeat any Subanta whose Pratipadikas have Kritya suffix at the end and also whose Pratipadika means similar is compounded with any other interrelated coreferent Subanta which denotes non-generic property meaning. So the overall structure is this, the Pratipadika in the Purvapada is either ending in the Kritya suffix or it is Tulayakhya and the Uttarapada having the Pratipadika which does not denote the generic property. If this is the input the output generated would be the Kritya suffix ending Pratipadika or the Tulayakhya Pratipadika and Ajati Pratipadika. This is the example, food should be consumed when warm. When this meaning is to be expressed we have the laukika vigraha bhojjam ushnam. Now bhojja is derived by adding the suffix year to the verbal root bhoja. So year is a Kritya suffix. So bhojja means something that should be eaten, something that should be consumed because Kritya suffix means karma over here. So now we have bhojjam and ushnam referring to one and the same entities and so there is coreferentiality relation between them and so now we have the semantic relatedness. So then bhojja plus su and ushnam plus su this is the laukika vigraha. So the samasa saudnia takes place, so the Pratipadika saudnia takes place and then supodhatup Pratipadika applies and deletes both the supratyayas which are part of this Pratipadika. And then finally we apply the sandhirul and we get the finally derived compound output namely bhojja ushnam which means the same thing as bhojjam ushnam. Similarly we will also get the meaning which is to be expressed namely water should be consumed when cold. And then we get the compound output by undergoing the same procedure as paniyashitam, paniyam shitam. They have coreferentiality and so the compound process happens and the output generated is paniyashitam. Paniyah is the word ending in Kritya suffix aniyah added to the verbal root pa meaning to drink. Similarly we have the word form tulya shweta derived when the meaning is similar to white, tulya means similar and sadrusha is also the synonym of tulya. So when similar to white is the meaning to be expressed, tulya and shweta even though they mean different things they refer to one and the same entity. So there is samanadi karanya therefore there is semantic relatedness. So the compounding process happens and so after having done the entire derivational process we get the finally derived compound output namely tulya shweta. Similarly sadrusha shweta. Let us now go to the next sutra, varno varnayana. This is to 169. Here there are two padas in the sutra varnaha and varnayana. Varnaha is one slash one meaning color because this is prathama. So prathama nirjitam samasa upasar janam will assign the term upasar janam to the word denoting color. And the other padha in the sutra is varnina but that is in kritya. But the first padha varnaha because it is in prathama so upasar janam purvam will ensure that this varnah occupies the first position in the samasa. Varnayana is instrumental singular which means with color. Words continued are sup and sahasupa. Also samartha padavidhi and also samanadi karanayana in the instrumental case meaning with the same referent. So the overall meaning of the sutra is any subanta whose pratipadika means a color is compounded with any other interrelated coreferent subanta which denotes a color. I repeat any subanta whose pratipadika means a color is compounded with any other interrelated coreferent subanta which denotes a color. So the point is if you have varnah plus su as the purvapada and varnah plus su as the uttrapada the output that one gets is varnah and varnah as the compound output. So now if we have the meaning something which is red and spotted. Red and spotted namely lohita and sarangha they both refer to one and the same entity even though the meanings are different so there is coreferentiality and so the compound process takes place and we get the form lohita sarangaha. Similarly when we have the meaning black and white to be expressed we have krishna chasa udhavala as the laukika pigraha and so there is samanadi karanya because both krishna and dhavala even though they mean something different they are referring to one and the same entity having both the colors and so there is coreferentiality. So there is semantic relatedness and so they get compounded and so we have krishna plus su plus dhavala plus su as the laukika pigraha samasa saudhna takes place prathipadika saudhna takes place supodhatup prathipadika yoho now applies and deletes both the su prathiyas which are part of the prathipadika and so we get krishna plus zero plus dhavala plus zero. And then we join the words together and we get krishna dhavala as the finally derived compound output. Then we have the next sutra kumaraha shramanadivihi 2170. There are two paddas in the sutra kumaraha and shramanadivihi. Kumaraha is one one meaning young boy because it is in prathama it is assigned the term upasarjanam and then upasarjanam purbam applies and this will occupy the initial position of the samasa. Shramanadivihi is a reference to a group of words that begins with shramana. Shramana means female medicant and this is an instrumental plural. Words continued are sup sahasupa samarthappadavidhi and also samanadhi karanena. So here the sutra assumes the relation of core referentiality to exist between kumaraha which is masculine and shramana which is female medicant. And that will pose some problem and in order to solve it we will resort to the material that we have seen earlier prathipadika grahani linga visishtasyapi grahanam. So the meaning of the sutra is any subanta whose prathipadika is kumaraha is compounded with any other interrelated coreferent subanta which denotes a female medicant etc. So the meaning of the sutra is any subanta whose prathipadika is kumaraha is compounded with any other interrelated coreferent subanta which denotes a female medicant. As we said earlier in order to establish the coreferentiality we will have to apply the material namely prathipadika grahani linga visishtasyapi grahanam. So now we understand that the word kumaraha also stands for kumari the feminine form after adding e to it and so kumari is now a young girl. So now the lawkika vigraha would be kumari chasau shramanacha. So kumari and shramana they both are referring to one and the same entity now. So there is semantic relatedness in the form of coreferentiality and so now the samasa will happen. So kumari plus su plus shramana plus su this is the lawkika vigraha. Now samasa saudhnya takes place prathipadika saudhnya takes place then supodhatu prathipadika yoho applies and the sub gets deleted. So we have kumari plus zero plus shramana plus zero and so we have kumari shramana. And then finally we also apply the pumvatbhava where kumari is taken back to the prathipadika form and so we have kumarashramana. Because kumari and shramana are coreferential and both of them are in the feminine gender and so the conditions for sriya pumvatbhashitapumska danoong samanadhikarane sriya apurani priya deshu apply and so the pumvatbhava operation takes place. So we get the finally derived compound output in the form of kumarashramana. Similarly we get kumaraprabrajita and also kumaratapasi as outputs of the same sutra. Next we go to chatushpado garbhinya. This sutra also has got two padhas. This is 2171. The first padha is chatushpadaha which is one four-peed. This is prathamavibhakti. So by the sutra prathamadirdishtam samasupasarjanam this will be termed as upasarjanam. And there will be purva-nipata. So this will occupy the initial position of the compound. Then the second word is garbhinya which is in the instrumental singular which means with the word garbhini. Garbhini means pregnant. The words continued are sup sahasupasamarthapadavidhi and also samanadhikarane. Meaning with the same referent. So the overall meaning of the sutra is the following. Any subanta whose prathipadika denotes a four-peed animal is compounded with the other interrelated coreferent subanta namely garbhini. So when the meaning is to be expressed in the following manner. A cow who is pregnant. So in order to express this we have gaushcha asavgarbhini cha. Now go and garbhini means pregnant. So in order to express this we have gaushcha asavgarbhini cha. Now go and garbhini means pregnant. Both these words they even though mean different things refer to one and the same entity over here. So they are related as coreference and therefore there is semantic relatedness. Therefore compounding can happen and so the speaker of Sanskrit compounds them. The process of the compounding begins. So we have go plus su plus garbhini plus su as the alau ki kavigraha and then samasa saudhnya happens. So then prathipadika saudhnya takes place and then supodhatup prathipadika jo applies and deletes both the sub pratyayas. So we have go plus zero plus garbhini plus zero as the output. And then when we join these two words together we get go garbhini as the compound output. Finally derived compound output go garbhini and which means the same thing as gaushcha asavgarbhini cha. Similarly we also can generate ajagarbhini and some other compounds of this kind. The statement in the traditional commentators on this sutra is chatushpaad jaati ritivaktavyam. What it means is it should be said that chatushpaad should refer to a species only and not to anything else. So that's why go and aja these are the species that are referred to and therefore this compound is possible in accordance with this particular statement. Chatushpaad o garbhiniya. Now we come to the last sutra of this particular section dealing with the karamadharaya samasas. And this is Mayura Vyamsaka Dayascha 2172. And there are two padas in the sutra. Mayura Vyamsaka Dayah, this is Prathama Bhuvachana and chah. What this means is that the group of words that begins with Mayura Vyamsaka, this is the meaning of Mayura Vyamsaka Dayah. Chah means and and chah is an indeclinable avyayya. What this sutra means is that and the group of words that begins with Mayura Vyamsaka. Mayura Vyamsaka means a cheat peacock. Vyamsaka means a cheat. Mayura is a peacock. So Mayura Vyamsaka stands for a cheat peacock etc. They are also termed as the Purusha Samasa. The other example of this kind is Chhatra Vyamsaka, a cheat student. Now the point is that in Mayura Vyamsaka and Chhatra Vyamsaka, Mayura and Vyamsaka, they both are referring to one and the same entity. Also in Chhatra Vyamsaka, even though Mayura and Vyamsaka mean something different, they are referring to one and the same entity. So there is co-referentiality between the two. So there is semantic relatedness. Now Mayura is the Visheshya and Vyamsaka is the Visheshana. But now in accordance with the previously studied sutra, Visheshana, Visheshya and Abhulam, Vyamsaka should occupy the initial position in the compound. Whereas in this case we see that it is occupying the second position in the compound. And so this is clearly an exception and that is the reason why a group of words having this kind of behavior which is not in conformity with the rules laid down earlier, they are all collected together and put into one bag, put into one gana so to speak and stated that these words are also used. These words are also to be considered as grammatical words. So the qualifier here takes the final position of the compound and yet these words are declared to be the words in the usage. And such a sutra then is called nipatanasutra which brings into the grammatical system elements which otherwise do not conform with the rule based system. Now this particular bag as we have studied before is primarily to account for usages like Mayura Vyamsaka and Chhatra Vyamsaka. But in this are added several other elements. For example, ahidadayo anyapadarthay. So the words are ahi and id primarily, these are both of them the thinganthas and so they are not fit to be compounded because they violate the basic condition of the compounding. And yet we see these exceptions happening, both the words are merged together by the speakers of Sanskrit and also the meaning is peculiar because they mean something else which resembles the way Bahubrihi compound denotes the meaning. But still they are termed as the purusha for the purpose of the accent and so on. So ahidadayo anyapadarthay is a statement which brings together ahid. So the compounds ahid denote the other meaning out of the compound. What it means is the following. Ahi, id, iti, yatra, karmani, vartate. So an action in which these words are constantly uttered. Ahi, kam, id etc. So this action will be called ahidah. What it actually amounts to mean is that ahi is not referring to any action, idah is not particularly referring to any action but to the word ahi and to the word idah which refers to an action. So at the outset these words seem to refer to an action but rather the close scrutiny reveals the fact that these words are referring to the word form as the meaning which is a very basic and fundamental principle accepted in Panimian grammar. Nonetheless ahi and idah otherwise are thinganthas and are not supposed to be compounded but here they are compounded and they are therefore clubbed together in this particular bag of words. Similarly we have ahiyavam, apahidvitiya etc. which are also clubbed in this particular bag. Also uchchavacham, udakchavakch, high and low and the output generated is uchchavacham. Then there is another statement which says jahi karmana bahulam abhiksne kartaram ca abhidadhati. What this means is that the word jahi meaning strike, this is a thingantha, this is many times compounded with the object. So strike something that something gets compounded with jahi with repetition of saying intended abhiksne and when the compound denotes the agent of saying. So one who says this, for example jahi jodam iti abhiksnyam ya ahu sa uchchate jahi jodaha. Joda is chin, so one who keeps on constantly saying strike the chin, strike the chin, that fellow, that person is called jahi joda. Here again the word jahi and joda are primarily referring to the word form and so they are grouped together as forming compound and they are listed in this particular group of words called mayurabhamsakadi. So one who keeps repeatedly saying jahi jodam strike the chin is called jahi joda. Similarly one who keeps on repeatedly saying hit the pillar is referred to as jahistambhava. Similarly we have another statement part of this group akhyatam akhyatena kriyasatatye. Akhyatam akhyatena kriyasatatye. What this means is that the tinganta verb gets compounded with another tinganta verb when the compound indicated the repeated occurrence of the actions. So ashnita pipata and khadata modata are the examples of this statement. What this means is once again ashnita pipata iti asakrat yatra uchchatehi. A place where repeatedly eat and drink is what is uttered. The words eat and drink they are uttered. Somebody is constantly saying eat drink, that place is called eat drink or ashnita pipata. And this is a compound that is formed. Similarly khadata modata will refer to a place where the words khadata and modata are continuously repeated. This is an open-ended bag also known as akratigana. It is used to account for varied and formally dissimilar usage as well. And so we have a statement in the later tradition. So the tradition says that any tattpurusha compound for which there is no sutra to account for should be placed in this group or in this bag. This happens to be a very good device for the later tradition to account for the compounds which grow in number in the course of time. This is the importance of Mayura Vyamsakadigana and this particular sutra Mayura Vyamsakadayascha. To summarize, in the Karmadharaya compound there is a meta rule invoked in order to account for the coreferentiality which says that a pratipadika also stands for the word form with the gender information added. The device of open-ended group of words is used effectively by the tradition to account for all those forms which are added in the course of time indicating the delicate relationship between language and grammar where language is growing and grammar rules are falling short for taking into account this particular growth. So now we come to the end of the Karmadharaya Samasa which is part of the tattpurusha. Then we take up the sub-type of tattpurusha samasa for study in the next lecture. These are the texts referred to. Thank you very much.