 I welcome you all to this lecture in the course, Samasa in Panimian Grammar. And this is the first course on Samasa. We begin our lecture with the recitation of the Mangala Charana. Vishvesham Satchidanandam, Vandeham Yokilan Jagat, Charikarthi Bari Bharti, Sanjari Harthi Leelaya, Vishvesham Satchidanandam, Vandeham Yokilan Jagat, Charikarthi Bari Bharti, Sanjari Harthi Leelaya. In this course, we are concentrating on the Tattpurusha Samasa. The Tattpurusha Samasa is one of the major types of samasas in Sanskrit, others being Avaibhava and Pahubrihi and Dvandva. By far the Tattpurusha Samasa is the most productive amongst all the four. There are also many sub varieties of the Tattpurusha Samasa, which are the features of the Tattpurusha Samasa. Also the number of sutras Panini has composed in order to explain the Tattpurusha Samasa, they are quite a few in comparison with the other three types of samasas. Be it the Samasa Vidhyayaka Sutra or the Samasanta Swara Vidhyayaka Sutra or the Samasa Swara Vidhyayaka Sutra, the Tattpurusha Samasa is explained with good number of sutras and that is not what is the case with the other samasas. The derivation of the Tattpurusha Samasa can be shown in the simple form in this manner. We have X and Y two independent and separate units in terms of meaning as well as 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 with only one entity. So XY is that output, now this is one entity in terms of meaning as well as word form and as well as the accent. Now the feature of the Tattpurusha Samasa is that Y occupies the position of the head. What it means is that when XY becomes the part of the sentence then it is through Y that the other words in the sentence are linked to XY and X is theoretically not allowed to have an external linkage without going through Y. Then the examples are found where X has got some interrelation with another external word without going through Y. Such samasas are termed as exceptions and are noted down as asamarthasamasas. We have seen several sub-types of the Tattpurusha Samasa namely the Vibhakti Tattpurusha and also the Karma Dharaya Tattpurusha. Then we also saw the Tattpurusha Samasa type namely the Pradi Samasa and we are studying now Gati Samasa. The Sutra stating the Pradi Samasa and the Gati Samasa is the same namely Kogatip Pradayaha 2 to 18. Kogatip Pradayaha. We have already studied the Pradi Samasa. We have already studied the Samasa that happens to Koo. Now we shall study in this lecture the Samasa of Gati. So the Sutra is Kogatip Pradayaha which is Prathama Bhavachana which means the word Koo, the words termed Gati and the words grouped as Pradis and Sahasupas are the words continued. Samar Chappadavidhi is also continued. Nityam is also continued. So the meaning of the Sutra is any Subanta whose Pratipadikas are Koo, the words termed Gati and the words grouped as Pradis is always compounded with any other interrelated Subanta. This is a Nitya Samasa of a Swapadvigraha type. The purpose of the term Gati is two fold. One the Swara or the specific accent which is stated by a few Sutras like Gati Ranantaraha or Gatir Gatau etc. Gati Karakopapadat Krithu etc. And Shatva Natva Abhava. So Shatva and Natva these are the two operations that we have studied earlier the Retroflex substitution that is prescribed in the Ashtadhyayi using the technical term Upasarga and when the Gati Saudna is given the Shatva and Natva is not stated. So there is negation of Shatva and Natva and also in particular this compound which is called Gati Samasa. The term Gati is primarily assigned to Pradis when they are linked to an action denoted by the verbal root. And then also the term Gati is assigned to some other words stated in the section 1460 to 1479 and we shall study this section in little detail. So if you have the meaning to be expressed as after having made something extensively. Yath prakaroti. This is the Laukika Vigraha Vakya and so you have pra plus su and kru plus dva plus su. So this is the Ditya Samasa. So obviously the elements which figure in the Laukika Vigraha do not figure in the finally derived compound output. So prakaroti is what is to be focused on and now we have pra which is Pradi but now it is linked with the action of doing so it is termed as Gati. Kru means to do and pra kru means to do something extensively and so now there is this semantic relatedness and now if you have the suffix dva which indicates that this is an indeclinable and this is a Pratipatika and so now there is a compounding that is possible. In pra karoti even though there is semantic relatedness compounding is not possible as karoti ends in a thing and we have already seen that the basic condition for compounding is that both the padas have to be subanthas. So now here we have pra plus su plus krattva plus su. So in this case now because there is Gati Samasa. So Samasa Saudnia takes place and once that takes place there is a substitution of year in place of dva. So we have samasa anipurve ktvo liapu. Dva is substituted by the suffix liap and so we now have pra plus su plus kru plus year plus su and then we see that the samasa Saudnia has happened so the Pratipatika Saudnia is applied and so the sutra supodhatup Pratipatika yoho also applies and so the supratyaya is deleted. So we have pra plus zero plus kru plus year plus zero and now because the suffix year has a marker pra so kru will be appended with the augment the at the end and so finally we derive the compound output in the form of pra kritya. Pra kritya means yad pra karoti after having made something extensively but this is a nitya samasa. Similarly, kari ka shabdasya opasankhyanam is another statement which also suggests that the word kari ka should also be termed as gati and so it will also undergo the same process and so if the meaning is having done the trade kari ka refers to the trade so after having done the trade if this is the meaning to be expressed you will get the compound derived form as kari ka kritya and if the meaning to be conveyed is the trade the done trade the compound will be kari ka krita or kari ka krita. Now let us study some more sutras in the section that explains the gati saudhnya. The first such sutra is Uriyaditya vedachashcha 1461. What it means is that and also the words beginning with uri as well as the words ending in the suffix 3 and dach are termed as gati. So the words in the uriyadhi list is are the following uri, urari, papi, tali, dhusi. Also in the sense of hinsa are the words shakala, samshakala, dhamsakala and brahmsakala. In the sense of pira there are words like gullagudha. In the sense of sah there is a word sagyuhu. In the sense of vikaral there are the words falu and fali. Again in the sense of hinsa the words are karali, kevali, shevali, varshali, maramasa and masamasa. And we also have another group of words vashat, avaushat, shraushat, svaha, svadha, vandha, pradas, shrat and avis. All of them they are termed as uriyadhi and they will be termed as gati and they will undergo the gati samasa. So now if you have the meaning namely something accepted by someone, yad uri kriyate. So we have uri as well as urari plus su, plus krita plus su. And now there is a samasa saudhnya. So there is a pratipadika saudhnya. And so you have, so podhatup pratipadika you are applying. And so you have now uri or urari plus zero, plus krita plus zero. And so finally you get the compound in the form of uri krita or urari krita. This is also nitya samasa. This means the same thing as yad uri or urari kriyate. Similarly if you have the meaning after having accepted something, you also have uri or urari krita. And then you have uri or urari plus su, plus kritya. And krita undergoes the same operation as stated before where tva gets substituted by lep because there is a samasa. And then there is the augmenta added at the end of kru. So you have kritya. And then you get uri or urari plus zero, plus kritya plus zero. And finally you get the compound output uri kritya, as well as urari kritya. Now the next word mentioned in the sutra urya di kriyate is chvi. Now chvi is a suffix stated by the sutra krupvasthiyoge sampadyakartari chvi, 5, 4, 50. There is also the word abhuta tad bhave in the same sutra. Now this sutra says that the suffix chvi is added to a subanta in the sense that which was not there before comes into being now. Chvi is a zero suffix and is deleted by vairaprukthasya 6167. But this suffix triggers the operation stated by the sutra 7432 asyajvau substituting long e in place of a. So now we have the meaning after having made something white which earlier was not. After having made something white which earlier was not. So asuklam suklam kritya. Now we have shukla plus am plus chvi plus kruplasthwa plus su. Now in the sense of abhuta tad bhave the suffix chvi is added. So shuklam plus chvi plus kritya plus su. Now in this case the entire chvi suffix gets deleted. Of course shukla is related with the action of doing as karma. So there is semantic relatedness. Now once we have this alaukika vigraha there is samasa saudhnya. Then there is pratipadika saudhnya and then the supratyayas get deleted. So you have shukla plus zero plus kruplasthwa plus zero. Chvi pratyaya is deleted also by vairaprukthasya. So we have shukla plus zero plus zero plus kruplasthwa plus zero. And then we have shukla plus zero plus zero plus kruplasya where the year substitute takes place and then we get also the augmenta added. And finally asya chvau applies 7442 which substitutes a in shukla by e and so we get the form shukli kritya. Shukli kritya means after having made something white which earlier was not. So the word shukli ends in the suffix chvi which is a zero suffix. And so shukli kritya is termed as gati samasa. By this particular sutra it gives gati saudhnya to shukli and then there is a samasa that takes place because of kukati pradayaha and we have the form shukli kritya. Now when the chvi suffix is added followed by a tinganta there is no samasa. So if you have shukli karoti this is also possible shukli karoti. In case of shukli karoti there is no samasa possible because karoti is not a suvanta. Now what happens to both the words? The words are semantically linked but still they both are having independent status. Shukli is gati and karoti is the tinganta verb and they are independent words even though we write them together for the sake of convenience we must remember that they both have independent status. Here however because this is a compound so they both are merged together so they should be written together. Shukli kritya. The other element in the sutra uryadit svidacha stha is dach. This is also suffix and this is stated by the sutra avyaktanukaranat dvejavarardhat anitau dach. What it means is that the suffix dach is added to that indistinct imitation avyaktanukaranat the second part of which comprises of two vowels dvejavarardhat when the word iti does not follow. Repeat the suffix dach is added to that indistinct imitation the second part of which comprises of two vowels when the word iti does not follow. Now there is a statement dachi bahulam dvej which says that many times the indistinct imitation is reduplicated where immediately before the suffix dach at the stage of when it is desired to be spoken. So now you have patta which is an imitation of the natural sound patta. There is some natural sound and we imitate it by saying patta. Now when the desire to add the suffix dach arises this gets reduplicated so we get patta getting substituted by patta patta and then we add the suffix dach. So patta patta plus dach. Dach has got dh as a marker and chah also as a marker. What remains is a. So we have patta patta plus a. Now because of the marker dh the final a in patta is deleted and so we have the word now patta patta plus a and finally patta patta. So patta patta is the word ending in dach and this is what is termed as gati by the sutra ur yad ic vidach astya. Now if you have the meaning after having made the patta patta sound patta patta karoti. So here by the sutra kogati pradayaha the gati samasa takes place and so you have patta patta plus su plus kruh plus thwa plus su. Now because there is this samasa saudhnya pratipadika saudhnya also takes place. So supodhatup pratipadika joho applies and we have patta patta plus zero plus kruh plus thwa plus zero and then we have the samasa saudhnya. So samasya naipurvekt palyapa applies substitutes thwa with here and so we have patta patta plus kruh plus here. Now the augment applies and so we have patta patta kritya as the finally derived compound output meaning after having made the patta patta sound. Patta patta is an indistinct imitation of the sound that happens in the nature. We don't know what is what patta means and pr means and ta means and so on. There is no distinct imitation. This is indistinct imitation. So patta patta is termed as gati and patta patta kritya is the gati samasa. Similarly when the meanings are after having slain we will get the gati samasa in the form of shakalakritya and samshakalakritya as well as dhomsakalakritya and brhamsakalakritya. When the meaning is after having inflicted pain we can have the compound which is gati samasa as gullagudhakritya and also when we have the meaning after having made together the compound output would be saju kritya. Similarly after having discovered if this is the meaning to be expressed we can get the gati samasa in the form of avish kritya. Also when the meaning is something non-white is made white we get the compound form shuklikritham in the same derivational procedure. Now shuklikritya etc. had the suffix tva substituted by lep as an example. Here are the examples where the suffix is th. So we have shuklikritham which means something non-white is made white. Similarly the sound pata pata was made so we have the samasa pata pata kritham. When the meaning is something slain the output generated would be shakalakritham or samshakalakritham or dhomsakalakritham or brhamsakalakritham etc. Similarly when the meaning is non-white inflicted pain the compound generated output would be gullagudha kratham. Similarly when the meaning is after having made together the compound output would be saju kratham. And when the meaning is something that is discovered the output would be avish kratham. To summarize gati tattpurusha samasa is a very important type of tattpurusha samasa. It involves typical words semantically linked with the action denoted by the verbal root to which is added suffixes making the whole form an indeclinable namely the absolute tips. Chvi which is a zero suffix is also expressing semantically complex structure which is prevalent in many modern Indian languages even now. And we see so many words which are derived in the same fashion without people realizing the underlying derivational procedure. Study of gati samasa will throw some light on so many such words and the underlying such procedure. And it is hoped that the knowledge of such samasas and the paninian grammatical derivational procedure will enable and empower people to not commit linguistic errors that they inadvertently and without having the proper knowledge of paninian grammar commit. These are the texts referred to. Thank you very much.