 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian Grammar. And this is the first course on Samasa. As is our practice, we begin our lecture with the recitation of the Mangala Charana, Vishvesham Satchitanandam, Vandeham Yo Khilan Jagat, Charikarthi Bari Bharti, Sanjari Harti Leela Ya, Vishvesham Satchitanandam, Vandeham Yo Khilan Jagat, Charikarthi Bari Bharti, Sanjari Harti Leela Ya, We are studying Tattpourusha Samasa. We said that Tattpourusha Samasa is one of the important Samasasas in Sanskrit along with Avyaibhava, Bahuvrihi and Dabandva. Tattpourusha Samasa is special because Tattpourusha Samasa is treated by Panini in a special manner. There are more number of sutras dealing with the Tattpourusha Samasa as compared to the other Samasas. Be it Samasa Vidhyayaka Sutra or Samasanta Vidhyayaka Sutra or Swara Vidhyayaka Sutras, Tattpourusha Samasa has got more number of sutras. Also is the case of the varieties of Tattpourusha Samasa, which are many as compared to the other Samasas and so Tattpourusha Samasa becomes very important, a very big umbrella. With the help of this equation, Tattpourusha Samasa and its features can be also easily explained. We have X and Y as two entities separate independent of each other in terms of the word form as well as the meaning as well as the accent. X has got an independent separate meaning so does Y and so is there a different word form of X and so is there a word form of Y independent of X. Similarly, there are accents on X and Y which are independent and which are separate. When the speaker of Sanskrit decides to merge these two X and Y together primarily because X and Y even though are independent are interrelated then the process of compounding happens and the output which is merged namely X, Y is generated. Now there is only one word, now there is only one meaning and now there is only one accent to this newly generated output which is one. This X, Y is such that Y plays the role of the head which means that if X, Y is to be interrelated to any other word in the sentence, this interrelation happens only through Y. If at all the interrelation of X, Y also happens with X, also happens through X then such a Samasa is treated as a Samartha Samasa. So Aikapadya, Aikarthya and Aikaswarya are the three features that are also visible in the Tatpurusha Samasa in this particular manner. We also studied several varieties of Tatpurusha Samasa. Right now we are studying a very important Samasa called Upapada Tatpurusha Samasa, a big variety of Tatpurusha. This Upapada Tatpurusha Samasa is stated by 2219 which we have been studying so far. 2219 is Upapadam Ating and there are two padas in the sutra, Upapadam as well as Ating. Both the padas are in Prathama Vibhakti. Upapadam is one slash one which means the word designated as Upapada and this is designated by Sutra 3192, Tatra Upapadam Saptami's Tham. Now this one slash one after Upapada decides the position it will occupy in the Samasa. First the Sutra Prathama Nirdistam Samasa Upasarjanam applies and makes Upapada technically Upasarjanam and then by the application of the Sutra Upasarjanam Purva, this Upapada is said to occupy the first position in the compound in the Samasa. Its Purva Nipata takes place. The second word in the sutra is Ating. What it means is which is not a thing, which means which is not a thingant eventually. Words continued are Sup and Sahasupa and also of course Samarthapada Vidhi. The meaning of the sutra on the basis of the material that we have seen so far is the following. Any Subanta whose Pratipadikas are designated as Upapada is compounded with any other interrelated word which is not a thinganta. I repeat any Subanta whose Pratipadikas are designated as Upapada is compounded with any other interrelated word which is not a thinganta. Now certain questions arise over here. The first question is what is the need of the word ating in this sutra and then what is achieved by this negation, a thing. Because when we make not a thingant a condition for this sutra to apply, the only other available option through this negation is that of a Subanta. I repeat when we make not a thingant a condition for this sutra to apply the only other available option through this negation is that of a Subanta. And this option 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-Sahasupa does not apply. Rather Sup-Saha will only apply. So we don't need a second Subanta. So the structure of this samasa, this formed can be shown in the following manner. There are two Subantas. At the end of the first Subanta appears Su which is a Sup. And at the end of the second Subanta which is not a Subanta, at the end of the second element there is there need not be a Subanta. We can have the word ending in Krith. So for example we have a Prathipadika plus Su over here. We have a Prathipadika plus Su. This is the first padha. This is the Purva padha with the Subanta. And then we have a Dhatu plus Krith. Now there is no Subanta over here. In such a case Supadhatu Prathipadika will apply and will delete this Su. And then the finally derived output would be this Prathipadika and the Dhatu plus Krith Prathipadika. We have been studying several Sutras which prescribe Krith suffixes as part of the derivation of the Upapada Satpurusha compound. And these suffixes are stated by the Sutras, stated in 3.2. We started with Karmanyan and now we have to study this particular Sutra 3256 which reads like this. I repeat. The first word adhyasubhaga sthula palitna nandha priyeshu chvaira theshu The first word adhyasubhaga sthula palitna nandha priyeshu This word has got saptami bhava chana as its vibhakti. This indicates the meaning namely that when adhyasubhaga etc. are the Upapadas. This we arrive at with the help of the Sutra tattrapapadam saptamistham. Chvaira theshu is also 7 slash 3 which is the adjective of the Upapadas in the sense of the suffix chvi. So the meaning of the suffix chvi is to be intended. But the important point is the next word achvau in the absence of the suffix chvi. So the meaning of the suffix has to be there but there should not be the suffix chvi to express such a meaning. There should be an absence of such a suffix. So achvau is in the absence of the suffix chvi. Kriyaha is 5 slash 1 which means immediately after the verbal root kru to do. Karana is 7 slash 1 meaning in the sense of the most effective instrument and kyun is 1 slash 1 meaning the suffix kyun and the suffix kyun is added. So the suffix kyun means Karana in this particular sutra. Words continued are Datoho from 3191 which means immediately after a verbal root. Pratyayaha which is 311. Karmani from Karmanyan 7 slash 1. Tathropapadam saptamistham 3192. Krudatin 3193. So now the meaning of the sutra is the following. The suffix kyun is added in the sense of Karana to verbal root kru when the upapadas are adhyasubhaga etc which are related to the action of doing in the sense of a karma and also in the sense of the suffix chvi but in the absence of the suffix chvi. I repeat the suffix kyun is added in the sense of Karana to the verbal root kru when the upapadas are adhyasubhaga etc which are related to the action of doing in the sense of a karma and also in the sense of the suffix chvi but in the absence of the suffix chvi. What is the meaning of the suffix chvi? The meaning of the suffix chvi is abhuta tadbhava. Something that is not there is now made to be. In the suffix kyun the marker kha triggers the addition of the augment ma stated in the sutra as mom to the purvapada by 6366. So here we have an example. The meaning to be conveyed is that the most effective means by which a non-wealthy person is made wealthy. The most effective means indicate the Karana by which a non-wealthy person is made wealthy indicates the abhuta tadbhava. The non-wealthyness is abhuta and now when the person is made wealthy this abhuta is turned into tadbhava. So we have the laukika vigraha anadhyam adhyam kurvanti anayana. So the suffix kyun is added in the sense of Karana or the most effective means indicated in this laukika vigraha by the word anayana and then we turn this into an a laukika vigraha which is then adhyam plus am plus kru plus kyun. Now this becomes samasa and then this becomes a pratipadika after which suppodhata pratipadika applies and deletes am. So we get adhyam plus zero plus kru plus u. In kyun, kha is anubandha and na is also an anubandha. Lashakva tadhyate makes kha as the anubandha and halantya makes na the anubandha. Tasya lopah deletes both of them. What remains is u. So we have adhyam plus zero plus kru plus u. After which next stage we add the augment ma to the purvapada. So we have adhyam plus zero plus ma plus kru plus ana where u is substituted by ana by yuvoranakau 711 and then we have adhyam plus zero and ma plus kar plus ana. Now kru is substituted by kar which is a guna substitute by sarvadhatu karadhatu kayoho 7384 and then we get the form adhyam karana. Ma is substituted by ana swaral and then we get adhyam karana as the finally derived output. Similarly, we will get the other outputs as well. So when the meaning is the most effective means by which a non-blessed is made blessed subhagam subhagam karoti anena and then the output generated would be subhagam karanam. When the meaning is the most effective means by which a non-big is made big asthulam sthulam karoti anena and so we have sthulam karanam and then we also have the most effective means by which a non-old is made old and this meaning is to be conveyed. We get apalitam palitam karoti anena and the output generated is palitam karanam. Similarly, when the meaning to be conveyed is the most effective means by which a non-nude is made nude anagnam nagnam karoti anena and we get the output generated as nagnam karanam. Similarly, when the meaning is the most effective means by which a non-blind is made blind anandham andham karoti anena and so we have andham karanam as the output generated. Similarly, when the meaning to be conveyed is the most effective means by which a non-pleasant is made pleasant and so we have a priyam priyam karoti anena as the laukika vigraha from which the output generated would be priyam karanam. This is how the suffix kyan added to the verbal root kru with these upapadas would generate outputs. These are all the upapadas that purusha samasas. Let us now go to the next sutra. Kartharibhavaha kishnuch khokayam 3257. There are three padas in the sutra. Karthari 7 slash 1, Bhubaha 5 slash 1 and kishnuch khokayam 1 slash 2. Karthari is 7 slash 1 which means in the sense of an agent. Bhubaha is 5 slash 1 which means immediately after the verbal root bhu. kishnuch khokayam is 1 slash 2. kishnuch khokayam eventually means ishno and ukka because kh and ch and yin they are the markers. Words continued are dhato ho 3191 immediately after the verbal root pratyayaha 311. So, kishnuch khokayam are the pratyayas tatro papadam saptami stham from 3192. kridhating 3193. adhyasubhaga etc. 7 slash 3 which means when these are the upapadas. chpertheshu continues which means in the sense of the suffix chvi when these upapadas also denote the sense of the suffix chvi that is abhuta tadbhava. But achhvau when the chvi suffix is not present in the absence of the suffix chvi. All these put together the meaning of the sutra would be the suffix says kishnuch and khokayam are added in the sense of kartha to verbal root bhu when the upapadas are adhyasubhaga etc. also in the sense of the suffix chvi but in the absence of the suffix chvi. I repeat the suffix says kishnuch and khokayam are added in the sense of kartha to verbal root bhu when the upapadas are adhyasubhaga etc. and also in the sense of the suffix chvi but in the absence of the suffix chvi. So here are the example anadhyah adhyah bhavati the meaning is one who is not wealthy becomes wealthy and the laukika vigraha is anadhyah adhyah bhavati the laukika vigraha would be adhyah plus su plus bhu plus kishnuch or khokayi then the samasa saudhna takes place then the prathipati ka saudhna takes place and then we apply supodhatup prathipati ka yoho and then am gets deleted and so we have adhyah plus zero plus bhu plus ishnu or ukha and then we have adhyah plus zero and then the augment ma comes into being it is added at the end of the purbapada so adhyah plus zero and ma plus bhava plus ishnu or bhava plus ukha so because of the suffix ishnu there is guna substitution in bhu so bhu becomes bhu and then the sandhirul applies bhu becomes bhava and because of the marker yinya in khokayi bhu becomes bhau which is a vraddhi substitute and then there is sandhirul which applies and substitutes av by av so we have bhava plus ukha that is bhavukha and so the output generated is adhyam bhavishnahu as well as adhyam bhavukha this is the samasa output similarly when the meaning to be expressed is one who is not blessed becomes blessed asubhagah subhago bhavati we have the samasa output subhagam bhavishnahu as well as subhagam bhavukha similarly one who is not big becomes big when this meaning is to be conveyed the laukika vigraha is astu lah astu lo bhavati and the samasa output generated would be astu lahm bhavishnahu as well as astu lahm bhavukha similarly when the meaning is one who is not old becomes old the laukika vigraha is apalitaha palito bhavati and the output generated is palitam bhavishnahu as well as palitam bhavukha similarly when the meaning to be conveyed is one who is not nude becomes nude anagnaha nagna bhavati is the laukika vigraha and the samasa output generated is nagnam bhavishnahu as well as nagnam bhavukha similarly when the meaning is one who is a non-blind becomes blind and if this meaning is to be conveyed we have anandha andha bhavati as the laukika vigraha and the compound generated is andham bhavishnahu or andham bhavukha similarly when the meaning is one who is non-pleasant becomes pleasant a priya priya bhavati is the laukika vigraha and priyambhavishnahu as well as priyambhavukha is the compound output generated this is how the sutra 3257 applies and the upapada takpura samasas are generated now let us see another sutra which prescribes another pratyaya teda adishu drashaha analo chane kaincha 3260 I repeat teda adishu drashaha analo chane kaincha this sutra has got five words five padhas teda adishu is 7 slash 3 when teda adis are the upapadas teda adis are teda tada yad etad idam adas ekadvi drashaha is 5 slash 1 of drash which means immediately after the verbal root drash to see analo chane is 7 slash 1 meaning not in the sense of seeing rather in the sense of similar kain is 1 slash 1 kain means a k is a marker yaya is a marker what remains is a chhe means and so chhe also brings quen from 3258 so the meaning of the sutra is the following the suffixes kain or quen are added in the sense of kartha to the verbal root drushar which means to see when the upapadas are teda et cetera and they are related to the action of doing in the sense of a karma and if the verbal root does not denote the action of seeing and if the compound is rather denoting being similar I repeat the suffixes kain or quen are added in the sense of kartha to verbal root drushar to see when the upapadas are teda tada et cetera which are related to the action of doing related to the action of seeing in the sense of a karma and if the verbal root does not denote the action of seeing and if the compound is rather denoting being similar so here we have teda plus am plus drushar plus kain or quen and here we have the samasa saudhna happening and then prathipadika saudhna takes place and so we have teda plus zero plus drushar plus a or zero now this teda plus zero is caused by suppose hathu prathipadika yoho and drushar plus a or zero this zero is caused by the suffix quen which is a zero suffix by itself then by applying tada dina maha the is substituted by a so we have tia plus drushar plus a and then by applying other sutras we get the lengthening tia and drushar and a and tia drushar is the output generated and also tia drush when we apply kain the output is tia drushar ending in short a when we apply quen we generate the output ending in tia drush similarly we have tadrushar and tadrush yadrushar and yadrush a tadrushar and a tadrush generated also we have sadrushar and sadrush and anyadrushar and anyadrush as the other forms generated by this particular sutra and these are all the upapazhats purusha compounds to summarize the suffixes in this particular section mean different karakas by default they mean the agent by the sutra karatari krithu but sometimes they also mean the most effective means namely the karana complex semantic conditions do play a key role in getting some compounds generated where the meaning of a particular suffix is understood but the suffix is not physically present the input compound meaning sometimes overrides the meaning of the verbal root recorded in the lixika these are the texts referred to thank you for your patience