 Welcome. I welcome you all to this lecture in the course, Samasa in Panimian Grammar. This is the first course on Samasa. As is our practice, we begin the lecture with the recitation of the Mangalacharana. Vishvesham Satchitanandam Vandeham Yogilan Jagat Charikarthi Bari Bharati Sanjariharthi Leelaya Vishvesham Satchitanandam Vandeham Yogilan Jagat Charikarthi Bari Bharati Sanjariharthi Leelaya Vandeham Yogilan Jagat Charikarthi Bari Bharati Sanjariharthi Bari Bharati Sanjariharthi Vishvesham Satchitanandam Vandeham Yogilan Jagat Charikarthi Bari Bharati Sanjariharthi Vandeham Yogilan Jagat Charikarthi Bari Bharati Sanjariharthi Vishvesham Satchitanandam Vandeham Yogilan Jagat Charikarthi Bari Bharati Sanjariharthi Y occupies the position of the head and that is why it is highlighted by the bold characters. But the important point is that X, Y becomes one unit in all three spheres, artha, shabda and also the swara. Now, we are studying the vibhakti tatpurusha and within that also we are currently studying the tritiyavibhakti tatpurusha. We have studied some sutras in the tritiyavibhakti tatpurusha in the previous lecture. Let us continue studying some more sutras in the tritiyavibhakti tatpurusha. The first one amongst them is krityair adhikarth vachanei, krityair adhikarth vachanei 233. This sutra has got two words explicitly stated, krityayi which is 3 slash 3 meaning that with the prathipadikas which end in kritya suffix and adhikarth vachanei 7 slash 1 which means in the sense of additional meaning expressed in the form of either praise or censure. The words continued are sup sahasupa and also samar chappadavidhi which is obviously there. The other word continued is tritya. This is also a word which ends in prathama and therefore it becomes upasarjana by the sutra prathama nir desh tam samasa upasarjanam and as a result of upasarjanam poorbham this upasarjanam trityaanta word occupies the initial position of the compound. So there is this poorbhanipata that happens. We also have karthukarane followed from the previous sutra and this is also upasarjanam. So tritya in the sense of kartha as well as karana is what continues. What this means is the following kartharatham tritya asup karanartham cha tritya asup kritya kradanta prathipadika prakritikena subantena samarthena sahah samasya te adhikarth vachanei gamya manei. I repeat kartharatham tritya asup karanartham cha tritya asup kritya kradanta prathipadika prakritikena subantena samarthena sahah samasya te adhikarth vachanei gamya manei. So the meaning is the subanta which has a tritya asup such that is it expresses either a kartha or a karana is compounded with another interrelated subanta whose prathipadika is such that it ends in a kritya krath suffix and when adhikarth is conveyed by the compound. The additional meaning is conveyed by the compound. I repeat the subanta which has a tritya asup such that it expresses either a kartha or a karana is compounded with another interrelated subanta whose prathipadika is such that it ends in a kritya krath suffix and the compound conveys the additional sense either of praise or that of censure. It can be shown in this particular manner. The first subanta consists of a prathipadika plus tritya, tritya denoting either a kartha or a karana and the second subanta with the prathipadika having the kritya suffix at the end followed by su obviously the compound output is the first prathipadika plus the second prathipadika having the kritya suffix at the end. Now by default kritya suffix denotes the meaning karma, tayoreva kritya katha khalarthaha. So the interrelated tritya will invariably denote karta or karana. Now what is a kritya suffix? We need to know little bit about this. Now kritya is a name of a bunch of suffixes that are added to a verbal root or a dhatu. These kritya suffixes fall under the broad category of kritya suffixes. So the output generated after the addition of these suffixes is a prathipadika. These kritya suffixes are stated in the section 3195 up to 31132. The sutra 3195 is krityaha. This is an adhikara sutra. So here after the suffixes up to 132 are all termed as kritya suffixes. That's what this sutra says. So following suffixes are termed kritya. First of all 3196 says tavyattavvayaniyaraha. So tavyat is the first suffix. So we have kru as a verbal root to which is added tavyat and so we derive the form karthavvya. Now karthavvya is the form at the end of which appears the suffix tavvya which is a kritya suffix which is a krath suffix. So karthavvya is a kritya pratyayanta kradanta prathipadika. The second kritya suffix is aniyan. In fact the sutra tavyattavvayaniyaraha states tavyat as the first suffix and tavvya as the second suffix and then aniyan as the third. There is no formal difference between tavyat and tavvya. There is one difference of accent which we shall study in detail when we study the shashthita purusha samasa later in this particular course. The second suffix is aniyan. So we add aniyas suffix to the verbal root kru and we derive the form karaniyar. Then we also have yar stated by achoyatu as well as ruhalor nyatu 3.1.124. So kru plus nyatu that is kru plus yar and we get the form karya. The meaning of karya is something that is to be done, some action to be performed. The meaning of the kritya suffix is the following, tayoreva krityaktakalarthaha that is the sutra which states the meaning of the kritya suffix. What this means is that the suffix is krityaktakalartha, denote only those two senses namely karma and bhava. The additional meaning of arha or yogya that is fit for doing or should be done is provided by the sutra arhe krityatrachascha 3.3.169. Another additional meaning of shakya namely possible is stated by the sutra shakilinkcha 3.3.172. So now karthavya karaniya and karya would mean something that is fit to be done or something that should be done. What is the meaning of adhika artha vachana? Adhika artha vachana means in the sense of additional meaning expressed in the form of either praise or censure. stutininda phalakam artha vada vachanam adhika artha vachanam. The statement of propagation with the result being either praise or a censure is termed as adhika artha vachana. This is denoted only by the process of compounding and not by the mere sentential occurrence. Non-compounded corresponding sentence does not denote this additional meaning. So now we want to convey the meaning river that is fit for the crow to drink the water. Now this could be a praise. The river is so full that even crows sitting on the bank can drink water from it. urnatoyatvat tattasthayi ka kairapi patum sakya iti stutihi. Or the other meaning of censure could be of this kind. River that is fit for the crow to drink water. And this could be a censure as well. What it means is that the river is so dry there is no water in the river that it contains water fit only to be consumed by crows. alpatoyatvat ka kairiva patum sakya iti ninda. This is the adhika artha vachana. When this is to be conveyed the compound is generated. So here we have kakaihi peya nadi as the laukika vigraha. And here kakaihi is tratiyaanta and peya is prathamanta. So we have kaka plus bhis plus peya plus su. This is the alaukika vigraha and we note that the word peya consists of the verbal root pa with the suffix here which is the kritya suffix. And so now there is a tratiyaanta subanta and interrelated kritya kradanta prathipadika related subanta. And so there is interrelation and so they are eligible to be compounded together and the compound process continues. And because this is a samasa this is also a prathipadika and therefore the sups which are part of this prathipadika they get deleted. So we have kaka plus zero plus peya plus zero and then we finally get kaka peya as the derived output. So kaka peya nadi that is the output generated. Kaka hi peya nadi would not convict the sense which is additional that is conveyed by the compound and the purpose of making a compound over here is precisely to denote this particular additional meaning. Similarly the other example could be described in the following manner. The example is vatachedhyam tranam. What it means is grass that is fit to be cut by wind. It could be praise. What it means is that grass is so tender that it is possible for the wind also to cut it. So the tenderness is praised. Komal atvat vaten api chettum sakkete iti stutihi or there is a sense of censure. Grass that is fit to be cut even by wind. Grass is so weak that even wind can cut it and this could be a censure. Nirbal atvat vaten api chettum sakkete iti ninda. So these are the adhikarthas and in order to convey them the process of compounding takes place. So here is the example. Vaten chedhyam tranam. Now in this particular case we have vata plus ta plus chedhyam plus su. This is the alavkika vigraha vata chedhyam. Now we note that the word chedhyam is derived by adding the suffix here to the verbal root chedha that becomes chedhyam. Now this year suffix is a krathya suffix. So chedhyam is a krathya kradanta pratipadika and vata is related to this action of cutting denoted by the verbal root chedha as karana. So we have vata plus ta plus chedha plus year plus su and then this becomes a samasa and therefore it becomes a pratipadika and then part of this pratipadika are the two sups who get deleted and so we have vata and chedhyam and finally we get vata chedhyam tranam vata chedhyam as the output of the compound. So vata chedhyam conveys the additional sense of ninda or stuti and vaten chedhyam tranam is not able to convey this particular sense. There is some restriction imposed by the usage of the speakers which the commentators have noted. Examples of other krathya suffixes like tavya and aniya are not found compounded under the conditions stated by this sutra even though they are termed as krathya suffix. So for example if you have kakai hi patavya or kakai hi paniya in the same sense this is not found to be compounded this is very peculiar only peya is compounded and kaka peya is a samasa but kaka patavya or kaka paniya this samasa does not exist as far as the traditional commentators are concerned. Let us proceed further. Now we have anena vyanjanam 2134 anena vyanjanam. There are two vadas in this particular sutra anena which is 31 of anna, anna means main food and this main food is to be complemented with the samskara here which is the one that adds something to it and vyanjanam is one one and vyanjanam means something that adds to the main food. So this is the samskara which complements the main food for example if rice is the main food then the curry that accompanies the rice can be considered as vyanjanam because it complements the rice rather than eating the rice alone right rice mixed with curry is the food that is generally preferred. So curry becomes the vyanjana and rice becomes the anna. In this case vyanjana is mentioned in the prathama vibhakti so vyanjana will be termed as upasarjana by the sutra prathama nirdhistham samasa upasarjanam and then this vyanjana will occupy the initial position of the compound that is purva nipata. The words continued over here are sup from 212 and sahasopa from 214 samarthapada vidhihi is obviously always there. And also trutiyya which is one slash one from the previous sutra now trutiyya is also one slash one which is also an upasarjana and also will have purva nipata. So now we have vyanjanam and trutiyya two words in prathama so they are interrelated so this vyanjana should be in the trutiyya vibhakti that is how this interrelation takes shape. Now this is the process we have the meaning rice with curds so dhadnha upasikthaha odhanaha now in this case dhadnha and odhanaha these two are interrelated through the action of mixing upasikthaha so we have dhadhi plus ta plus odhanah plus su as the aulavkika vigraha and then we have the samasa saudhnya and then we have the prathipadika saudhnya so we notice that ta and su they both are part of the prathipadika and so supodhatu prathipadika yo applies and deletes both the sups and so we have dhadhi plus zero plus odhanah plus zero and then we join the two together and we get the form dhadhyodhanah which is the finally derived compound output dhadhyodhanah so rice with curds or dhadnha upasikthaha odhanaha this is the input and dhadhyodhanah is the output of the compound. The next sutra is bhakshyena mishrikaranam 2135 this sutra consists of two padhas bhakshyena which is three slash one of bhakshiya bhakshiya means something that is to be eaten and this is the three one of bhakshiya mishrikaranam is one slash one of mishrikaranam something that is that it is mixed with something that the bhaksha is mixed with mishrikaranam now mishrikaranam appears in the prathama vivakti and because of the sutra prathama nirdistam samasa upasarjanam the word meaning mishrikaranam becomes upasarjanam and occupies the initial position of the samasa purva nipata the words continued are sup and sahasupa and also samarthah padavidhi the other word continued is tritiyan which is also one slash one so tritiyan and mishrikaranam they also are interlinked so this mishrikaranam must be in tritiyanth so the meaning is grains mixed with jaggery gudha mishritaha dhanaha this is the input and the output is gudha plus ta plus dhana plus jasy and here we have gudha which is the mishrikaranam and dhanam which is the bhaksha somebody eats dhana the grains as a main food and mixes them with the jaggery so dhana is bhaksha gudha is mishrikaranam and through the action of mixing gudha is interlinked with dhana and therefore there is samarthya and therefore there is compounding and then this alaukika vigraha is the point where the process of compounding begins it gets the term samasa over here and because of samasa it also gets the term prathipadika and then we note that ta and just are part of the prathipadika and so they get deleted by supodhatup prathipadika yoho so we get gudha and dhana and then we join the words together and we get the finally derived output in the form of gudha dhana gudha dhana so gudha mishritaha dhana this is the input and gudha dhana this is the output of the compound stated by 2135 bhakshyena mishrikaranam to summarize the the tritya vibhakti takpurusha also is an example of having compound internal dependencies sometimes it is the karaka relation of karta and karana related to the action denoted by the verbal root or sometimes through the action that is conveyed by the compound the purvapada prathipadika is interrelated with the uttarpada prathipadika. Now these are primarily the interrelations between the constant events they are not specifically stated in the sutra in case of 34 and 35 anena venjanam and bhakshyena mishrikaranam but they are assumed and they are understood by the action stated otherwise and also assumed in the sutra in 33 the purpose of compounding is to denote the additional meaning that is why the compounding is made by the speakers of Sanskrit there is also a note on the behavior of speaker which says that not always the compound is made even if all the conditions are present this is extremely important this goes to show the overall tendency of the speaker of Sanskrit to do this particular process in a loose manner. These are the texts referred to these are the traditional sources and we take up the next vibhakti takpurusha in the next lecture. Thank you for your patience.