 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian Grammar. This is the first course on Samasa. We begin our lecture by reciting the Mangala Charana. Vishvesham Satchitanandam Vandeham Yokilan Jagat Charikarthi Bari Bharati Sanjari Harthi Leelaya Vishvesham Satchitanandam Vandeham Yokilan Jagat Charikarthi Bari Bharati Sanjari Harthi Leelaya We are studying the Tattpurusha Samasa in this course. Tattpurusha Samasa is one of the most important Samasas in Sanskrit. It is the most productive amongst the major four types of Yai Bhava, Tattpurusha Bahuvrihi and Dvandva. Tattpurusha Samasa also has many varieties in comparison with the other types of Samasas. Even in Panini's grammar, a number of sutras have been composed by Panini in order to explain the Tattpurusha Samasa. And they are quite a few in comparison with the sutras explaining the other types of Samasas. Be it Samasa Vidhyayaka Sutra or be it Samasanta Pratyaya Vidhyayaka Sutra or be it Samasa Swara Vidhyayaka Sutra. Panini has composed a number of sutras explaining the Tattpurusha Samasa in comparison with the other three Samasas. The derivation of the Tattpurusha Samasa can be shown in the form of a simple equation in the following manner. Where we have X and Y two different and independent entities in terms of their meaning as well as the word form as well as the accent. But they are interrelated and so the speaker of Sanskrit decides to merge them together and generate an output in the form of one unit, one unit of meaning, one unit of word form and one unit of accent. This is what is also described as Ekarthi Bhava. There are three features of this namely Ekarthi or Ekarthata, Ekapatya or Ekapadatta and Ekasvaryya, Ekasvarata. In the Tattpurusha Samasa, the newly generated output in the form of X, Y has Y as the head. The second member of the compound or the Uttarapada of the compound plays the role of the head in the compound. What it implies is that when the generated output in the form of a compound becomes part of a sentence, obviously there are possibilities that this compounded word gets interrelated with some other words in the sentence. So this interrelation of other words with this compound will be through this head, Y and it will never be through X without going through Y. There are instances where Y is interrelated with the external words in the sentence. Such compounds are treated as exceptions and also termed as the asamartha samasas in the Panimian grammatical tradition. We also studied two major sub-types of the Tattpurusha Samasa namely the Vibhakti Tattpurusha and the Karma Dharayya Tattpurusha. Then we also studied Ekadeshi Samasa and then we also studied the Nay Tattpurusha Samasa and we noted down certain features of Nay Tattpurusha Samasa as well. Now we will study Pradi Samasa and Gati Samasa both stated by one sutra namely 2 to 18 and the sutra is Kugatip Pradayaha 2 to 18. There is only one word in the sutra Kugatip Pradayaha and this is Prathama Bahu Bachana and this Kugatip Pradi is a compound word consisting of the following constituents. The word Ku then words termed as Gati and we shall see what Gati is in some detail later on in this course and also Pradis. So the words which are grouped as Pradis that means the words which are grouped in such a way that the initial member is Pr. The words continued are Sup as well as Sahasupam and Samarthapadavidhi. Most importantly the other word that continues in this sutra is Nityam from the previous sutra 2 to 17 Nityam Krida Jivika Yoho. So the overall meaning of the sutra is the following. Any Subanta whose Pratipadikas are Ku and the words termed Gati and the words grouped as Pradis is always that is the meaning of Nityam always compounded with any other interrelated Subanta. I repeat any Subanta whose Pratipadikas are Ku or the words termed Gati and the words grouped as Pradis is always compounded with any other interrelated Subanta. So if we have the meaning to be expressed as the despised person then we have Kutsitaha Purushaha to express this. Kutsitaha Purushaha and Kutsitaha and Purushaha they both are semantically related because Kutsitaha is the qualifier of Purushah. But the most important part over here is that Kutsitah even though is part of the Laukika Vigraha is not part of the Alaukika Vigraha. So Kutsitah is represented by the word Ku. So Ku stands for Kutsitah. So this will be Asvapada Vigraha kind of Takpurusha. So now we have Ku plus Su plus Purusha plus Su as the Alaukika Vigraha. And now by the Sutra Kugatiprada Yaha we will have the Samasa. So there will be a Samasa Saudnya taking place after which the Pratipadika Saudnya will take place after which Supodhatup Pratipadika Yaha will apply and will delete both the Supratayas. And so we will have Ku plus Zero plus Purusha plus Zero. Finally when we join the two words together we get Ku Purusha as the final compound output. Now this means the same as Kutsitaha Purushaha but the constituents of the compound are not the same as Kutsitah and Purusha. So this is a Nitya Samasa. This was the example of Ku getting compounded. Now let us study which words are termed Pradis and how they get compounded. So there is a Sutra Pradayaha 1458 which gives an enumerative definition of Pradis. There are 22 words listed therein and they are presented over here. These are the 22 words at the beginning of which comes the word Pr and so these 22 words are labeled as Pradis. Now the same list is also termed Upasarga when these 22 words are connected semantically to an action denoted by a verbal root. By the Sutra Upasarga Kriya Yoga 1459 and the same list is also termed as Gati by the Sutra Gatischa 1460 in the same semantic condition namely the interrelation with an action denoted by a verbal root. Now when Pradis are referred to independently, independent of the Gatis they refer to the word Pradis when they are separate and they are not termed as Gati. So for example, if you have the meaning to be expressed namely bad man where Dur is used in the sense of Ninda and bad man indicates the Ninda of a particular person. So now you have Dushta Purushaka as the Laukika Vigraha and in order that this be compounded we will have the Laukika Vigraha now but before that Dushta and Purushaka they are coreferential they both refer to one and the same entity and these are Pradis. The most important point is that the Laukika Vigraha has got the word Dushta and the Samasa the final compound output does not have the word Dushta. It just has the constituent Dur. So Dur is representing Dushta in a way and that is why this compound is different however the semantic correlation is that of the coreferentiality. So now you have Dur plus Su plus Purusha plus Su this is the Laukika Vigraha because of which then the Samasa Saudnya is assigned then the Pratipadika Saudnya gets assigned because of which then Supodhatup Pratipadika Yoho applies and then this Sutra deletes both the Supratayas and so you have Dur plus Purusha Dur plus 0 plus Purusha plus 0 and then finally you have Dur Purusha then this R becomes Visarga and then finally this Visarga is substituted by Shra by the respective Sandhi rules. And so you get the finally derived compound form Dushpurusha. Now this is a Nitya Samasa of a Swapada Vigraha kind because the Laukika Vigraha has got the word Dushta and the compound finally derived output is having the Purva Pada Dur. Similarly when Su and Ati are used in the sense of respect and when you want to express the meaning a noble man and the Laukika Vigraha would be Sushtu Purusha. Now here once again the Laukika Vigraha consists of two words Sushtu and Purusha and then there is coreferentiality at semantic relatedness so compound is possible and so now you have an Laukika Vigraha of this kind Su or Ati plus Su plus Purusha plus Su. Now this becomes Samasa and then it is termed as Pratipadika and then Supodhatu Pratipadika Yoho applies and both the Supratayas are deleted so Su or Ati plus Zero plus Purusha plus Zero and now when we join the words together we get Su Purusha and Ati Purusha as the finally derived compound output. They mean the same thing as Sushtu Purusha but the output does not consist of the word Sushtu rather it consists of Su as well as Ati which is not Swapadha and therefore this is a Nitya Samasa. Note that Sushtu in this example and Dushta in the previous example they are not related to any particular action. Precisely Su and Ati in this example and Dur in the previous example which are Pradis are not connected to any specific action denoted by any verbal root so they are not Upasarga nor Gati. They are Pradis and that is why the Pradi Samasa stated by the Sutra Kugati Pradayaha has taken place. Similarly we have the meaning little yellow and this meaning is expressed by the words Isat Pingalaha. Isat Pingalaha. So the word A which is a Pradi has got the meaning Isat little and so now the Alayukika Vigraha in this case is A plus Su plus Pingala plus Su. Now this becomes a Samasa and then it becomes a Pratipadika and then Supodhatup Pratipadika Yoho applies and then Su and Su they get deleted. So we have A plus 0 plus Pingala plus 0. When we join them together we get A Pingala meaning little yellow. However we note that this is a Nitya Samasa because Isat which figures in the Laukika Vigraha is not part of the finally derived compound output. Now Isat and Pingala they are also semantically related through the coreferentiality relation. So A which is not related to any action and is only a Pradi is compounded over here because of this sutra Kugati Pradayaha. Similarly you can have badly done as the meaning to be expressed which can be expressed by a compound called Duskrutam. Little tide can be expressed by a compound made up by A as a Pradi as Abadham. Similarly one can also derive the compound forms in order to express the meaning little warm by adding some more sutras and we can generate the outputs in the form of Koshnam, Kavoshnam and Kadushnam. Koshnam is derived by 63104, Kavoshnam by 63106 and Kadushnam by 63100. This means little warm. So these are the examples of the Pradi Samasa and also the Samasa that happens to the word Ku. Now the tradition has listed down some more statements where these Pradhis they are associated with some other words in peculiar cases. However the Pradhis are in a way denoting the sense that is expressed by the action words and in this situation the Pradi Samasa still happens because of this prescription this is what is stated by a number of statements which we shall study now. The first such statement is Pradhyo gatadhyarthe prathamaya. The words Pradshitra in the sense of gone are compounded with a semantically related word ending in the Prathama case ending. So the word Pra here means pragata something who has gone ahead. So Pra stands for one who has gone ahead. So if we have the meaning an advanced teacher that means one who has gone ahead in the profession of teaching. Notably a principal senior most. Now we have pragata acharyaha as the laukika vigraha where acharya stands for a teacher and pragata means an advanced a senior teacher. Now the laukika vigraha consists of the word pragata but the laukika vigraha does not consist the word pragata it consists of only pra and this pra stands for pragata. So pra means pragata in this particular context that is what in fact the statement is saying. So pra plus su and acharya plus su this is the laukika vigraha and then the pradhi samasa has taken place and gatti samasa has taken place and now the pratipadika saudhnya applies and then supo dhatup pratipadika yoho applies and deletes both the supratyayas. So we have pra plus zero plus acharya plus zero and then we join them together. We have the savar nadir ghassandi and we get the word pracharya. Pracharya is a principle in a school or a college. The next such statement is attya dayaha kranta dhyarthe dviti yaya which means that the words ati etc in the sense of traversed kranta are compounded with a semantically related word ending in the dvitiya case ending. So here atti stands for atti kranta. Now if we have the meaning one who has traversed the bed atti kranta khatvam this is the laukika vigraha and then we have atti plus su plus khatva plus am this is the laukika vigraha. Now this assumes the samasa saudhnya and then there is the pratipadika saudhnya and then the sutra supo dhatup pratipadika yoho applies and both the supratyayas and ampratyayas are deleted and so now you have atti plus khatva in the next step. Now in this case some other operations happen which we have already studied before. This is the uttara pada karya where the final element becomes shortened. So here we have the word khatva which is a feminine form of khatva. Khatva plus am is khatva. Now in this case atti kranta khatvam the word khatva is termed as upasar jana by the sutra ekavivakticha apurva nipate 1244. Because it is upasar jana the sutra ghostriya upasar janasya applies and says that the final vowel of the word go and the word ending in a feminine suffix is shortened when both of them are upasar jana. I repeat the final vowel of the word go and the word ending in a feminine suffix like khatva is shortened when they are upasar jana and the word khatva is upasar jana because of ekavivakticha apurva nipate. What this sutra means is that and the one case ending which is constant in the vigraha is also termed as upasar jana if it is not used for determining the initial position in the compound. This upasar jana saudnya has got no correlation with the function of determining the initial position of the compound. So now here we have khatva which becomes upasar jana and ghostriya upasar janasya applies and shortens this long a into a and so we get the finally derived compound output namely ati khatva one who has traversed the bed ati khatva. Then we also have another statement avadaya krstadhyarthe tritiaya. What this means is that the word over etc. in the sense of kraid krsta are compounded with the semantically related word ending in the tritiya case ending. I repeat the words over etc in the sense of kraid are compounded with the semantically related word ending in the tritiya case ending. So if we have the meaning having called by the kokila or having kraid. So we have ava krsta ha kokilaya and here our stands for ava krsta and this is a nitya samasa. So ava krsta does not figure in the finally derived compound output. So we have ava krsta ha kokilaya so ava plus su plus kokila plus ta that will be the alaukika vigraha and then samasa saudhna takes place and also the pratibhadika saudhna then takes place after which supodhatup pratibhadika yoho applies and deletes su and ta so we have ava plus zero plus kokila plus zero. Now this kokila becomes upasarjana primarily because of the sutra ekabibhakti cha apur bhanipate and then because of the sutra gostriya upasarjanasya this a at the end of kokila is shortened and so we have ava plus zero plus kokila plus zero and then we get the finally derived output of the compound ava kokila. Then we have the next statement pariyadayog lanaadhyarthe chaturthya. This means the words pari etc in the sense of exhausted are compounded with the semantically related word ending in the chaturthikesh ending. I repeat the words pari etc in the sense of exhausted are compounded with the semantically related word ending in the chaturthikesh ending. So for example if you have the meaning exhausted for study pariglanaadhyanaya is the alaukika vigraha and then we have the word pari representing pariglana. Pari meaning pariglana and so we have pari plus su plus adhyayana plus nge and so we have supodhatup prasipadikayoha applying over here and so we have pari plus zero plus adhyayana plus zero and finally by the application of the sandhirul we get pariyadhyayana as the finally derived output. Similarly we have niradayah kranta dhyarthe panchamya another statement. What this means is that the words nir etc in the sense of traversed are compounded with the semantically related word ending in the panchamikesh ending. So we have the meaning one who has traversed from varanasi ishkrantah varanasiah. Now this is alaukika vigraha and nir stands for nishkrantah so we have nir plus su plus varanasi plus gnasi then samasa saudhna takes place then prasipadika saudhna takes place then supodhatup prasipadikayoha applies and so both the su and gnasi are deleted. So we have nir plus zero plus varanasi plus zero and finally we get the compound output in the form of nir varanasi. Then we have another statement with reference to the word eva which says eva nasah samasaha vibhaktyalobaha urbapadap prakriti swaratvamcha vaktavyam. What this means is also should be stated the compound with the word eva which means like which is an opama vachakasabdha and the non deletion of the case and retention of the accent on the purbapadha is also stated. So if you have the meaning like the two cloths the statements are vasasi eva where vasasi is prathama vibhachana or vritiyaj vibhachana. Vasatre eva is also prathama vritiyaj vibhachana. Now vasasi plus eva and this is compounded by this statement but the most important point is that the vibhakti in vasasi and vasatre is not deleted. Another important feature is that the accent in vasasi and vasatre which is the initial vowel that is retained as far as the compound is concerned. Similarly another statement says that pradiprasange karma pravachanyanaam pratishedho vaktavyaha. Negation should be stated of the compound with words termed karma pravachanyanaam among the pradis. So these pradis are termed karma pravachanyanaam in specific environments. For example vraksham prati vidyotati vidyut. So vraksha is the sign where the lightning is shown. So laksana thamputa khyana bhagavipsasup pradiparyanabaha is the sutra that terms prati as karma pravachanyanaam and then vraksha gets the dvitiya case because of the sutra prescribing the dvitiya vibhakti, karma pravachanyayukthi dvitiya. Now the point is that vraksham and pratiya are semantically related but they are not to be compounded. Even though prati is pradi but when prati becomes karma pravachanyaya it should not be compounded. Similarly sadhur devadatta mataram prati. Here mataram and prati towards the mother. Now there is semantic relatedness but the statement is saying that pradiprasange karma pravachanyanaam pratishedho. So since prati is karma pravachanyaya over here there is negation of its compounding with the other word. To summarize pradisamasa is a peculiar type of compound part of the purusha, umbrella, where the action which happens to be the backbone for semantic link is understood to have denoted by the items like pra etc. The words are not considered to be denotative of any particular meaning they bring to fore the meaning of the action word associated with them. So pra stands for pragata, ati for ati kranta and nir for nishkranta. The compound with the word iva is stated for aikas varya namely one accent primarily. We continue studying the gati tat purusha samasa in the coming lectures. These are the texts referred to primarily and thank you very much.