 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian Grammar. We begin our lecture with the recitation of the Mangala Charana. In this course, initially we have studied the overall theory of compounding as stated in the Paninian Grammar. In this course, we also studied the concepts of Samarthya, Ikarthi Bhava and Vyapeksha. We studied the sources, namely the great Vyakarana Mahabhasya of Patanjali, which said that the word Samarthha in the Sutra Samarthapadavidhi can be interpreted in four ways. Samadhartha and Samprekshitartha, that interpretation would explain the Vyapeksha-Lakshana Samarthya, and Sangatartha and Samsvistartha would explain the Ikarthi Bhava-Lakshana Samarthya. We also noted down the four broad categories of Samasas in Sanskrit. They are Vyai Bhava, Takpurusha, Bahuvrihi and Dhvandva. We said that amongst these four, Takpurusha-Samasa occupies a special position. This seems to be the most productive of the Samasas, and one of the other important features of this Samasa is that the number of sutras Panini has composed in order to explain various processes involving the derivation of the Takpurusha-Samasa are quite numerous in comparison with the other Samasas. The process of Takpurusha-Samasa derivation can be explained in the form of an equation in this particular manner, where we have two independent, two separate entities X and Y put in separate square brackets. The plus sign indicates that they are semantically interrelated. X has a different independent meaning. Y also has different independent meaning. X has different independent accent. Y also has different independent accent. The word forms are also unique and different and independent of each other. So, each one of them has a distinct identity. Now, the speaker thinks that these both entities should be merged together and one new entity needs to be generated in the speech perhaps as a variation in order to express certain meaning. So, X and Y, they are put together and a new entity is generated. This is XY. This is one word form denoting one meaning and also having one accent. So, this is one entity. Out of the two entities as input, the output returned is one entity XY. This process is called Ekarthibhava and also there are three features of this Ekarthibhava discussed in the tradition, namely Ekarthibhava or Ekarthata, Ekapadhyava or Ekapadthata and Ekashvaraya or Ekashvarata. So, these three features are part of this XY as an output. In the Tathpura Samasa amongst these two constituents X and Y, it is Y which assumes the head shape semantically and that is why it is highlighted with bold letter XY. And now if XY is to be related with any other external word, it has to be through Y which is the head. Then we were studying various kinds of Tathpurasas. Prominent amongst them is the Vibhakti Tathpura. And this Vibhakti Tathpura also highlights the fact that the Samasa is based on the Karaka theory and the fact that sentence is the input and prathipadika is the output as far as the compound derivation theory is concerned. Amongst the Vibhakti Tathpurasas we have so far studied. Vitya Vibhakti Tathpura. Tritya Vibhakti Tathpura. Chaturthi Vibhakti Tathpura. Panchami Vibhakti Tathpura. Saptami Vibhakti Tathpura. And now we are studying the Shasti Tathpura. Vitya Vibhakti Tathpura was stated by a bunch of sutras beginning with Vitya, Shrita, Tita, Patita, Gatatya, Stap, Prapta, Pan, Nayi, Hi. Tritya Vibhakti Tathpura was stated by another set of sutras beginning with Tritya, Tathkritar, Thena, Guna, Vachanena. Chaturthi Vibhakti Tathpura stated only by one sutra. Chaturthi Tatharthartha Balihita Sukha Raksitayi Hi. Panchami Tathpura is also stated by a few sutras beginning with Panchami Bhayena. Saptami Tathpura is stated by a number of sutras beginning with Saptami Shaundayi Hi. Shasti Tathpura is stated by the sutras from 2 to 8 to 2 to 16. But there is only one sutra, Shasti, which prescribes the Shasti Tathpura Samasa in a very generic nature. We have already studied this in the previous lecture. And there we said that the sutra, Shasti consists of only one padda, namely Shasti, and this is in the Prathama. And therefore, the Subanta, which ends in Shasti, is termed Upasarjanam. Prathama nirudhistham Samasa Upasarjanam. And then this Upasarjanam occupies the initial position of the compound by the sutra Upasarjanam Purvam. And then the process continues. So, there is only one sutra, Shasti 2 to 8, which prescribes the Shasti Tathpura compound. The rest of the sutras, they negate the Shasti Tathpura compound. And this goes to show the overall scope of the Shasti Tathpura compound because the meaning of the Vibhakti Shasti is many fold. Shasti Vibhakti denotes relation in general, relations between nominal roots and nominal roots. And these relations could be of several kinds, Jnana Janaka Bhava, Swaspami Bhava, Avaya Vibhava, etc., etc. We also then studied one sutra which negated the Shasti Tathpura Samasa na nirdharanai. In the same context, we also studied a statement which says Pratipada Vidhana Shasti Na Samaswati. This is extremely important and this negates the Shasti compound. Now, let us continue and study the next sutra which negates the Shasti compound with the following elements stated in this sutra 2 to 11. So, the sutra 2 to 11 reads like this. I repeat. Of course, in the sutra there are no two padhas, there is only one padha which is This is instrumental singular with all these and these types of words. That is the meaning. Words continued are The other words continued are All this put together, the meaning of the sutra is the following. Any Shastianta Subanta is not compounded with any other interrelated Subanta having Purana, etc. as features. So, Purana is a kind of meaning. Guna is also a meaning. So, Hitartha also refers to the meaning. Sat is a technical term denoting two suffixes. We shall study this now. Avvaya is a set of elements also known as indeclinables. Tavvaya is a suffix and Samana Gikarana also refers to the meaning. Co-referential. So, Purana, etc. these are the features of the Subantas and such Subantas do not get compounded with the Shastianta Subanta even though they are semantically related. So, the semantic relatedness which is a precondition exists and yet the compounding does not take place. That is the reason why this sutra is stated. So, what is Purana, etc. Let us read that. Purana refers to a process where the cardinal numbers are added with a suffix and they are turned into ordinal numbers. We will study this now. Gura refers to a quality. So, Hitartha refers to the synonyms of Sohita that is beneficial. Sat refers to two suffixes denoting present tense. These are the Krith suffixes. Avvaya refers to an indeclinable. Tavvaya is a kind of Krithya suffix meaning object and the state and Samanadhi Karana means co-referential having the same substratum, co-locus also means having the same case ending. Let us study what is Purana. So, Purana as we said earlier is a process which denotes the ordinal numbers. This is the term of suffixes in the sense of order added to the numbers. They are stated in 5248 up to 5258. The sutra is the Sya Purana Datta. So, Purana is the meaning, completion of a particular number. The Sya Purana Datta. So, we have the word Panchan which means 5 and now if we have to say the 5th completed that means the order is to be denoted and somebody is standing on the 5th position then we will add the suffix Dat to it and then there is a sutra, Nanta, the Sankhya, the Matu which will add the augment Ma and then we shall get the form Panchamma. Panchamma means 5th. Panchan means 5. Now, this Panchamma can be related with the Shasti in the sense of Nirdharana as well and some other senses as well, however also. Similarly, Dasan is the number word denoting 10 and following the same process you add the suffix Dat after Dasan and then add the augment Mat, Nanta, the Sankhya, the Matu and then you derive the form Dasamma. Dasan means 10. Dasamma means 10th. 10 completed. Now, this Dasamma can be related with the Subanta ending in the Shasti and there could be semantic relatedness in the form of avayava avayavi, etc. Similarly, you have the word Chatur, meaning 4 and then Shat kati kati paya chaturam thuk by this sutra you add the augment Th and then you add the suffix of course add the suffix Dat and you derive the form Chaturtha which means 4th. So, now even the feminine forms are there Panchami, Dasami, Chaturthi, etc. they are also derived in accordance with this particular process described just now. Now, when these forms come in relation with Subanta ending in the 6th case for example, Chhatranam Panchamaha Chhatranam Dasamaha 5th amongst the students 10th amongst the students and then here there is semantic relatedness and so the compound is possible but 2 to 11 says that this compound is not done. This compound is not derived by the speakers of Sanskrit. They have not thought about these meanings to be expressed by the process of compounding. So, there is no compounding happening in this case. So, the other Purana suffixes also follow suit and there is no compounding with them Subanta which ends in the 6th triplet Shasti. Then we go to Guna which is a quality. So, we have the word Karshnir which means blackness. The synonym of this would be Krishna Ta. Similarly, you have Shaukliyam whiteness. The synonym would be Shukla Ta. So, now you have Kakasya Karshniam Balakayaha Shaukliyam and Kakasya and Balakayaha. This is a Shasti and there is the avayavibhava relation and so there is semantic relatedness. So, there is possibility that both the words might get compounded. In fact, the Sutra Shasti also lays down the condition for the compounding of these two words but the speakers of Samskrit have never thought about bringing these two elements together and forming a compound and so that decision on the part of the speakers of Samskrit gets reflected in this particular Sutra when the Sutra says Purana Guna and this is not compounded with the Shasti. Similarly, the next term we had in the Sutra is Suhitartha which means synonyms of beneficial or satisfied Suhitra. Suhitra means beneficial or satisfied and the synonym of Suhitra would be Trupta and so, Phala Naam Suhitah or Phala Naam Trupthah So, here Suhitra and Phala they are semantically related. The beneficialness or the satisfiedness comes in relation with the fruits. When one sees the fruits of one's action one becomes satisfied. That is the meaning and so, Phala Naam and Suhitah Phala Naam and Trupthah these two are semantically related. So, the Suhitra Shasti would prescribe the compounding. However, the speakers of Samskrit have never thought of merging these two elements together and forming a compound and therefore, that decision gets reflected in the form of the negation presented in this particular Suhitra of the process of compounding. Then we go to the next element which is negated and that is Sat. Now, Sat as we said earlier is a term that refers to two suffixes denoting the present tense. The Suhitra defining Sat is Tau Sat, 3, 2, 127. Tau is a pronominal reference referring to the two suffixes stated earlier in 3, 2, 124, namely let her shatru shana chau apratama samanadi karane. So, in the sense of present tense shatru and shana ch are the two suffixes which are stated in place of the leth suffix when they also mean apratama samanadi karane. So, when apratama samanadi karane is the environment that is fulfilled shatru shana ch are the two suffixes which substitute leth. Now, shatru has sheh and ru as the markers shana ch has sheh and ch as markers. So, the suffixes which are visible in the form used in the usage are at and anna. So, we have kurvat and kurvana these are the shatranta and the shanajanta words. Now, we have bramhanasya kurvan and bramhanasya kurvana. These are the two elements these are the two laukika pigrahas and here the meaning is somebody who is doing something related to a bramhan. So, there is a general relation of the action of doing and bramhan and the relationship between bramhan and the action of doing is not explicitly explained by the words over here and so, in this case shesha relation is maintained. Therefore, there is shashti otherwise this shashti is also negated by another sutra naloka vya ya nistha khalar tutronam etc. But there it is said that if the relation meant is a very generic relation then this shashti takes place but such a shashti does not get compounded that is the point. So, bramhanasya kurvan and bramhanasya kurvana even though semantically related so, the sutra shashti would prescribe the shashti tatpurusha samasa but this sutra says that such a samasa is not thought about by the speakers of Sanskrit so, there is no compounding. Then we have avya ya which is indeclinable avyas are stated in a small section beginning with 1137 up to 1141 khutva to sun kasunahan is one such sutra 1140 so, we have bramhanasya krtva and bramhanasya rtva krtva and rtva are the prathipadikas which are derived by adding the suffix tva to the verbal roots kru and ru and so, we derive the forms krtva and rtva now, these are related to bramhana in the shesha format and so, there is semantic relatedness and so, sutra shashti would say that these two get compounded and then, this sutra says that such a compounding is not thought of by the speakers of samskrta so, there is no compounding that takes place finally, we have tavya which is a krtya suffix which is stated by the sutra tavya tavyani yaraha 3196 now, this suffix means karma and bhava object and the state of being so, we have the forms bramhanasya krtva and here, there is semantic relatedness the duty of bramhan and there is this shesha relation that exists so, there is shashti and there is semantic relatedness so, the sutra shashti states the compounding but this particular sutra negates this compounding and so, we don't have bramhanasya krtva, we are getting compounded there is one important point to be remembered over here the sutra 3196 says three suffixes tavyat, tavya and aniyar technically although tavyat and tavya are formally same, namely tavya there is this small marker that appears at the end of the first suffix tavyat the purpose of this th will be clear now, the shashti the purusha compound is negated only with tavya and not negated with tavyat so, bramhanasya krtva this will not be compounded if this krtva consists of the suffix tavya so, we need to also record the derivational history of the forms but if the history reveals that the word krtva is derived with the suffix tavyat, then there would be compounding that takes place and will have the form bramhana krtva now, what is the difference between tavya and tavyat the difference between tavya and tavya is that of accent the tavya is accented with the final swarita by the sutra tit swarita and so in krtva we have this final swarita whereas tavya is accented with an initial udattva by the sutra so, here in krtva we have this as udattva now, when we do the compounding the final swarita will be retained in accordance with 6 to 139 and so will have the krtva with the final swarita as a part of the compound finally, we have samanadhi karana coreferential having the same substratum so, if we have rajna pataliputrakas here rajan and pataliputrakas they both are referring to one and the same entity so, they are coreferential so, there is samarthya, there is semantic relatedness similarly, there is coreferentiality and the sutrasashti is prescribing the compound between these two semantically related words but this particular sutra says that such a compounding is not thought of by the speakers of samskrit but if the sashti is indicating the different substratum then the compound is possible samanadhi karana is not possible so, rajna purushaha sashti is there and there are two different substratum rajan and purusha and so, the sashti samasa takes place to summarize there are numerous negations to the sashti vibhaktitak purusha action plays an input input for the process of compounding it is assumed that sashti vibhakti is stated on account of the compound negation statement in case of sattu sashti vibhakti is stated in the sense of general relation we continue studying these negations of sashti samasa in the coming lecture these are the texts referred to and thank you for your patience