 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 Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharti Sanjari Harthi Leelaya Vishvesham Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharti Sanjari Harthi Leelaya We are studying the Tattpurusha Samasa. In this course, we concentrate on the Tattpurusha Samasa. We have tried to comprehend the features of the Tattpurusha Samasa, the sub varieties of Tattpurusha Samasa and so on. We say that the Tattpurusha Samasa is the most productive amongst all the major four Samasa categories, Avyaibhava, Tattpurusha, Bahuvrihi and Dhvandva. Panini has composed numerous sutras in order to explain the Tattpurusha Samasa in comparison with the other three, be it Samasa Vidhyayaka Sutra or Samasanta Pratyaya Vidhyayaka Sutra or be it Samasa Swara Vidhyayaka Sutra. The formation of the Tattpurusha Samasa can be summed up in a simple way in the form of this simple equation where we have X and Y two independent different entities, both of them having different meaning, independent meaning, both of them having different and independent word form and also both of them having independent and different accent but they are interrelated. Now the speaker of Sanskrit decides to merge such two independent separate units into one and then the process of compounding begins and the compound output generated is X, Y. Now this X, Y is one unit, it is one word form, it also denotes one meaning and it also has one accent. So X, Y is the compound and within these two it is Y which is the second member of the compound or Uttarapada of the compound which assumes the position of the head in the Tattpurusha compound. This is the feature of the Tattpurusha compound. So Y is the head and that is why it is shown in the bold characters. What this implies is that when X, Y as one unit gets related with the other units in the sentence that interrelation happens through the head namely Y and it cannot happen through X without going through Y. When we find such exceptional usages we say that this is an asamartha samasa primarily. We also stated that there are many varieties of Tattpurusha. First we studied the vibhakti Tattpurusha and within vibhakti Tattpurusha again we studied vitiya, tritiya, chaturthi, panjami, sapthami and then shashthi in this order as is stated in the grammar of panini in the ashtadhyay. Here we highlighted the fact that the karaka theory forms the base of the samasa theory or the samartha theory. Then we moved to the next big umbrella called karamadharaya samasa. Karamadharaya is extremely important as a variety of the purusha and this karamadharaya samasa is stated by panini in this section 2.149 to 2.172 and this is governed by the adhikara samanadhi karane na having co-referentiality as the relation. The Tattpurusha samasa is in fact defined by panini in this sutra, Tattpurusha samanadhi karane ha karamadharaya, 1 to 42. What this means is that the Tattpurusha in which the constituents denote one and the same entity as referent is termed karamadharaya, that Tattpurusha in which the constituents denote one and the same entity as referent is termed karamadharaya. Now the state of being samanadhi karane is samanadhi karaneya and this is described as vinnaprabhruti nimittasya anekasya shabdasya ekasmin arthe vrittihi samanadhi karanyam. So when many words whose purpose of usage is different stand for one and the same entity as referent such words are said to be co-referential referring to one and the same entity having the relation samanadhi karaneya and when samanadhi karaneya is the semantic relation between two words those words are semantically related and the compound thus formed is called karamadharaya. We have studied some of the earlier sutras forming the karamadharaya samasa and there are some more that we need to study. Now the first one that we study in this lecture is vrindaraka-naga-kunjaraihi pujja-manam 2162. Obviously there are two patterns in the sutra vrindaraka-naga-kunjaraihi and pujja-manam. So vrindaraka-naga-kunjaraihi is three three it is instrumental plural. Now what it means is with these words vrindaraka-naga and kunjarai. The other word is pujja-manam pujja-manam is one slash one. What it means is who is worshipped. So the prathama-vibhakti after pujja-manam triggers the upasarjana-saudnaya stated by prathama-nirdhiṣṭhama-samasa-upasarjana. And thereby the sutra upasarjana-purvam ensures that this upasarjana occupies the initial position of the compound. The purva-nipata happens. The words continued are sup-sahasupā, samartha-padamidhihi obviously and samanadhi-karanena instrumental singular meaning with the same referent. So when vrindaraka-naga and kunjarai they refer to something to which also the pujja-manam is referring to then they are sharing the relation of coreferentiality and then they get compounded by this particular sutra. The meaning is any subanta whose prāthipadika denotes the sense of who is being worshipped or respected is compounded with any other interrelated coreferent subanta whose prāthipadika is vrindaraka etc. I repeat any subanta whose prāthipadika denotes the sense of who is being worshipped or respected is compounded with any other interrelated coreferent subanta whose prāthipadika is vrindaraka etc. So for example if you have pujja-manam plus su as the purva-pada somebody who is worshipped then vrindaraka plus su as the uttara-pada and then as the compounded output you get pujja-manam and vrindaraka. For example when the meaning to be conveyed is a bull who is god indicating the greatness mastery of that particular bull. So we say gaushcha asau vrindaraka. So the word go refers to a bull and vrindaraka means god but in this context it is referring to the same bull and therefore we can say that go and vrindaraka they both are coreferential and so now this compound takes place and we have go-su-vrindaraka-su as the alau-kika-vigraha and then the samasa-saudhnya happens and then the prāthipadika-saudhnya takes place and then the su-pratyayā at the end of each pada is deleted by the sutra-supodhātup-prāthipadika-yoho and then we get go plus zero plus vrindaraka plus zero. So we have go-vrindaraka a bull who is god. Similarly we can have asubhavrindaraka a horse who is god. Similarly a bull or horse who is elephant. Even the word elephant here indicating the greatness of the species. So go-naga and ashva-naga remember this is not a dvandva compound so we are not saying go and naga we are saying the bull who is elephant the bull who is great. So that bull is referred to as go-naga and that horse is referred to as ashva-naga. So go is pujja or pujja-mana in this particular context. Similarly a bull or horse who is elephant is also expressed by the word go-kunjara or ashva-kunjara as the finally derived compound output. Let us go to the next sutra, kattarakatamau jātipari prashtne 2.163 another sutra stating the karma-dharaya samāsa. There are two padazh in the sutra, kattarakatamau and jātipari prashtne, kattarakatamau is one slash two meaning these two words. Now this word is stated in the prathama-vibhakti thereby the sutra prathama-nirdhistam samāsa upasarjanam applies and assigns the term upasarjanam to these two words and then upasarjanam poorbham applies and ensures that these two words occupy the initial position of the tattpurusha compound thus derived. The other padah in the sutra is jātipari prashtne. This is seven slash one what it means is in the sense of question regarding the family. Now the word jāti in this case is taken to mean family because of the following statement available in the tradition. This is the explanation of the word jāti provided here. The words continued are and also meaning with the same referent so the meaning of the sutra is any subanta whose prātipadika is either of kattara or kattama is compounded with any other interrelated coreference subanta when the question is put regarding the family. So the structure of this compound is the following kattara or kattama occupying the purvapada and so the second further will have the prātipadika which will be related to the gotra and there will be a question generated overall by the compound and so the compound output would be kattara or kattama and the word indicating the gotra. So now the meaning is who amongst the two of you belong to the kattha family. If this is the meaning to be expressed we use the wordings kattara kattaha kattara kattaha. The word kattara is formed by adding the suffix datarach to the word kim and therefore we get the word kattara. Similarly also the tamach is added to the word kim and we get the form kattama. So now kattara kattaha they both refer to one and the same entity so they are coreferential and therefore they are semantically related and therefore now they get compounded. So we have kattara plus su plus kattha plus su and then there is samasa saudhnya that takes place and then there is prātipadika saudhnya that takes place and so now supodhātup prātipadika applies and deletes both the supratyas. So we have kattara plus zero plus kattha plus zero and then finally we get the compound output namely kattara kattha. Similarly when the meaning is who amongst the many of you belong to the kattha family so here the prashna the question is about the jati about the family gotra and therefore the sutra applies and we also get the compounded output in the form of kattama kattha. Then the question is about kālāpā family who amongst the two or many of you belong to the kālāpā family then we also can have outputs in the form of kattara kālāpā or kattama kālāpā. Next we go to the sutra kim kṣepē this is 2164 there are two words in the sutra kim and kṣepē the word kim appears in the prathama vibhakti now it means what and the word in the prathama vibhakti is there therefore the sutra prathama nirdhiṣṭam samasa upasarjanam applies and assigns the term upasarjanam to the word kim and then upasarjanam poorvam ensures that this upasarjanam term occupies the initial position in the samasa. The other word is kṣepē seven slash one meaning in the sense of censure kṣepē means censure the words continued are sup and sahasupā also samarthapadavidhi and also samanadhi karanena meaning with the same referent. One more important sutra plays a crucial role in the derivation of compound over here namely kimaha kṣepē five four seventy this particular sutra negates adding any suffixes at the end of the compound in the derivation. So we don't add touch for example which is prescribed by five four ninety one Rājāhasakibhyashtach when we do the compounding in accordance with two one sixty four kim kṣepē two one sixty four is kim kṣepē and five four seventy is kimaha kṣepē. So now if you have the meaning any subanta whose prāthipadika is kim is compounded with any other interrelated coreference subanta when the compound indicates censure. So any subanta whose prāthipadika is kim is compounded with any other interrelated coreference subanta when the compound indicates censure. So we have kim plus su as the purvapada followed by any subanta as uttrapada and then the compound output would be kim plus that uttrapada prāthipadika. Once again we say that the sutra kimaha kṣepē applies over here and negates adding any suffixes at the end of the compound in the derivation. For example Rājāhasakibhyashtach five four ninety one prescribes the suffix touch at the end of a samāsat, takpūrusha samāsat which ends in rājan or ahan or sakhi but if kim happens to be the purvapada and if kṣepē is the overall sense of the compound then in this case five four ninety one does not apply and we don't add the suffix touch over here. So now when we have the meaning the king who does not protect, yonarakṣati. So we have kim rājā as the laukikavigraha. So we have the word kim and the word rājan meaning differently but referring to one and the same entity therefore they are co-referential and they are semantically related and so now we have the samāsa that takes place. So we have kim plus su plus rājan plus su as the laukikavigraha and then samāsa saūdhā takes place and then the prāthipadika saūdhā takes place. And then suprāthipadika yo applies and both the suprateyas are deleted and so now we have kim plus zero plus rājan plus zero and so now we have kim rājan. Now the finally derived output is kim rājan and the prathama ekvachana of this word is kim rājā. Rājā sakhibhyas touch prescribes the suffix touch and by adding the suffix touch we derive the words like mahārājā etc which we have already seen. So had that suffix been added here we would have derived the word as kim rājā ending in a but because of kimahakṣipe touch is not added and so we get the form kim rājan ending in na consonant and not in a bobble and so there is the prathama ekvachana in the form of kim rājā and not kim rājāha. Similarly when we have the meaning to be expressed namely a friend who betrays yobhidrayati so we can derive the compound in the similar fashion and the output would be kim sakhā. Note that there is no touch suffix applied and had the touch suffix been added the output would have been kim sakhā. Right now the output is kim sakhī and the prathama ekvachana is kim sakhā. Similarly when the output is a bobble who does not carry a censure is there so the output generated is kim go or then the prathama ekvachana is kim gauhu. Had there been the touch suffix been added we would have got the form kim gauha. So kim rājā, kim sakhā and kim gauha these are not generated because touch suffix is not added because of the sutra kimahakṣipe. So to summarize in the karmadharaya compound several special words are compounded in specific honorific sense like vrindārakā, nāgā and kunjara. These words primarily denote best of the species, animals like bull or elephant or sometimes also even god. But secondarily it has reached a state where it is denoting the compound is denoting the best of the lot and also notice that special words get compounded in the sense of censure which is an additional meaning of the compound. And the end of the compound suffix is not added in the sense of censure with the word kim as one of the constituents not able to lead the initial constituent. We continue studying some more sutras explaining the karmadharaya samasa in the coming lecture. These are the texts referred to. Thank you very much.