 ्फ bench na divers, ्आऴ । ्बईुु। । । । । ।TE । । । । । । ली लिया, वी in the previous lecture saw the contents of the course in general about the theory of compounding and we studied several topics that will be dealt with in the course of the lectures in this particular course. Now in today's lecture, let us also get to know some other contents of the course with specific reference to the तत्पूरुशव समासव. So here are the overall contents of the course and the key terms that will be discussed, that will be introduced and developed. The first and the foremost is related to the meaning of the समासव, the meaning that is the input and the meaning that is the output. As we said earlier, what is the input of the समासव and what is the output of the समासव. This is a very crucial question and this question is dealt with effectively in the पनिन्यन गरमर through the discussion on the following technical terms. The first one amongst them is समर्त्यव or समर्त्ता and the word very crucial in this context is समर्त्यव. So what is समर्त्यव and how समर्त्यव plays a very crucial role in the process of compounding. And as we have seen earlier, we will also aim to provide insights in order to explain similar phenomena that occurs in modern Indian languages and which is also useful for the process of developing tools in the field of natural language processing. The next important term, in fact a pair of terms is व्यपेक्शा and एकार्तिव भाव. व्यपेक्शा and एकार्तिव भाव. व्यपेक्शा and एकार्तिव भाव are two types of समर्त्यव. व्यपेक्शा is the input and एकार्तिव भाव is the output. That seems to be the relationship between these two. And we shall explain both these terms and also what all does it entail, what all is not avoided and what is the difference between these two that we shall explain in the lectures in this particular course. The next important term which is also a contrastive term in this regard is व्यपेक्शा. Since the process of compounding is very productive in Sanskrit and also in modern Indian languages, we also notice a trend of a समर्त्यव समाशाs being developed, being produced and used many times by many speakers in many texts. And this is a very very interesting phenomenon where the theory of compounding fails to explain the compounds of this particular kind. And then these are to be accepted as compounds even though there isn't proper correlation that can be displayed. For example, in the initial verses of the श्रीमद भगवध गीता appears one compound. This is in the statement of Arjuna when he says, let me see who all I am going to face and I have to be at war with. So he says, दारतर अष्तस्य दुर्बूद दे हे, युद्धे प्रिया चकीर शवाहा. So the word प्रिया चकीर शवाहा is a compound and this particular compound can be said to be an example of a समर्त्य समाशा. Why? दारतर अष्त्रस्य दुर्बूद दे हे, युद्धे प्रिया चकीर शवाहा. So प्रिया चकीर शु is the प्राति पदिकर over here and प्रिया चकीर शु is somebody who is desirous to do good that is the meaning and good of somebody that is दारतर अष्त्र. So here दारतर अष्त्रस्य is semantically associated with प्रिया and प्रिया is compounded with चकीर शु. If we consider the process of compounding where प्रिया चकीर शु has got two components. The second component assumes the predominance and प्रादान्य and therefore any other element in the sentence if at all has to get connected with this compound it has to be through this main or the head of the compound which is चकीर शु which is not happening here. So the element which is subordinate or qualifier that is becoming the location of the connection of the external element of the compound. And that is probably why this can be considered as an example of व्समर्थ समासर. We shall explain this and some other examples and discuss the concept of व्समर्थ समासर. In the same context the concept of गमकर is very crucial. This is available through the Mahabhashya of Patanjali on अष्टाग्याई 2.1.1 समर्थाई पदविदिही. So the great Patanjali who composed the Mahabhashya on the अष्टाग्याई does discuss this particular concept. सापेख शत्भेपी गमकत्वाई समासर is a statement that we keep on recursively getting in the literature which says that it is गमकर which is the basic criterion for compounding process. So we shall study this important process as well. So far it was about the overall theory of the compounding and compounding in particular and now also about the overall structure. The concept of व्रुत्ति will be discussed. व्रुत्ति is a very important concept in Panninian grammar dealing with formations like समासर and also some other formations. The word व्रुत्ति is also used in many senses across disciplines. For example, the word व्रुत्ति when used in the योग शास्त्र right at the beginning योगाई चित व्रुत्ति निरोदाई. The word व्रुत्ति over there has a completely different technical meaning which is not what is available in the व्याकरन शास्त्र. Similarly, the word व्रुत्ति is also employed in the economic sense where it means the means of sustenance अपजीविका and so on. व्रुत्ति also means प्रव्रुत्ति also stated in the great Mahabhashya of the great पतनजलि where he says व्रुत्ति समावायार थाहा उपडेशाह. व्रुत्ति means शास्त्र प्रव्रुत्ति and so on. But these are different meanings of व्रुत्ति and we will not deal with most of them. We will try to know what is the important denotation of the word व्रुत्ति in व्याकरन शास्त्र. In fact, we will also come to know that there are five types of व्रुत्तिs. What are they and how do samasa and how does samasa fit in and what are the other features of other व्रुत्तिs which match with samasa that we shall study in this particular module. One of the features of the व्रुत्ति is परार्त्ति or परार्त्ता. This is a very crucial, very important concept. When two elements get compounded, those two elements obviously had their own independent meaning. Now, when those meanings are joined, obviously it is producing some additional amount of meaning. What is that additional amount of meaning? What is it called? Now, what is the purpose of the compounding? Does the compounding process generate this additional meaning as a regulation? What about the concept of व्रुत्ति and अखंद समास्त्र? These will be dealt with when we deal with परार्त्ति here. And finally, the concept of व्रुत्ति. व्रुत्ति is the dissolution of the compound. So, given a compound word, one has to think about how it can be dissolved. In this course, we shall study how it can be dissolved in accordance with the Panninian grammar. What conditions does a given compound set which match with the conditions stated in the respective sutras of Pannini and which sutra allows the dissolution of a compound in a particular manner. And then how that compounded compound can be and how that compound can be dissolved in a particular manner. We shall also study the cognitive aspect involved in the concept of विग्रुत्ति and posit the opposite of this particular concept as well, which we term as संग्रुत्ति. We shall also study these three important features. अएक पद्दि, अएकार्त्ति here and अएकस्वर्य. Given a particular sentence which is the input of the समास्त्र, there are multiple fathers and we had taken in the previous lecture the example of राजने पूरुशोगच्छति as a sentence from which राजने पूरुशोगच्छति another sentence in which राजने पूरुशोगच्छति as a compound is derived. That example we had studied in the previous lecture. Now if we notice what happened there is that there were two fathers as input and finally the output return is वन्पद्द. So two fathers becoming one this seems to be the major feature of this particular compound, compounding process. That is what is termed as अएकपद्दिर. This is an essential feature. The other feature is अएकार्त्दि here. That means अएकवर्त्दा in other words. Similarly we also have two meanings of two independent words and when they get joined together they are producing one meaning unit, interrelated interconnected meaning unit which forms the backbone of अएकपद्दिर. And finally the most important feature is अएकवर्य. Just as there are two fathers in the sentence as an input, both the fathers do have independent स्वर्र or accent. Also noted down by Pani Me in his स्वर्र सुत्रस. And then when we derive a compound out of it, then those two स्वर्र of two different fathers they get merged and then they generate only one स्वर्र. Only one accent on the one पद्द, which denotes one meaning. In this way अएकपद्दिर, अएकार्त्दिर and अएकवर्य happen to be the three essential features of any compound. Now when we deal with the modern related and similar phenomena like multiple expressions and so on, we notice that amongst these three, अएकार्त्दिर is what is the essential condition that remains visible in those phenomena. अएकपद्दिर and अएकवर्य that seems to be non-existent. And so there could be this similarity that can be used to process these items. And the theory can be also used to process those items in a particular manner. Now in some स्व्स्क्रित itself, there are some other elements which also need closer attention from these three points of views. Then we shall study the concept of नित्या समासा. There are some samasas which are considered as नित्या and some considered as नित्या. In the sense that there is a possibility of the compound and also the non-compound elements to denote the same meaning. And नित्या समासा is explained as अविग्रह or अश्वपड़ विग्रह. This particular process is very complex and must have taken quite a lot of time to come to its state. So what is अविग्रह and what is अश्वपड़ विग्रह? These are the elements that we shall study in detail when we talk about नित्या समासा. All अविग्रह समासाs or most of the अविग्रह समासाs, they can be considered as नित्या समासाs and also some others can be considered as नित्या समासाs. Within तत्पुर्शा also, some samasas are नित्या समासाs and some other samasas are not नित्या समासाs. Those other samasas, they are governed by the अविग्रह सुत्र विभाशा, which is part of 2-1. And that says that those other samasas, they have both options. The meaning denoted by the समासा can also be denoted by the dissolution of the समासा. In case of नित्या समासा, either the dissolution is not possible or in order to dissolve the समासा, we need to take help of other extra elements from within the sentence, without which this dissolution is not possible. And that is why they are called नित्या समासाs. We shall study this concept in detail in this particular course. Coming specifically to the तत्पुर्शा समासा, we shall study what is the meaning of the word तत्पुर्शा. What does it signify? And what are the essential features of तत्पुर्शा compound? उत्टर पदारत्प्रादारन्य, is stated to be an important semantic feature of तत्पुर्शा compound. What is उत्टर पदारत्प्रादारन्य? And that throws up another question, namely, what is उत्टर पद, primarily? In relation to उत्टर पद, what is the पुर्भपद? In Paneer's grammar, in 6.3, which has the first सुत्र, अलुग उत्टर पदे, so 6.31 has got उत्टर पदे as the पद, which is an अदिकार. And this अदिकार, governs the entire 6.3, almost 138 सुत्रस. So, all these सुत्रस, they are governed by the अदिकार उत्टर पदे. So, we need to know what is उत्टर पद. Similarly, what is the पुर्भपद? These are technical terms. These are also well defined in Paneer's grammar. And we need to study what those are. Similarly, we also keep hearing the concept of Madhyama Pada in some curricula, in some states. Where I studied samasas in the school, which followed the curriculum of the state board of Maharashtra. We had this category of Madhyama Pada Lopitak Purusha. And we did learn what is Madhyama Pada. So, we will examine what is the Madhyama Pada in this particular context in the tradition of Paneer's grammar. Well, these are some of the types of Tattpurusha compound. This is just for your information and we will study each one of them in details. For example, we will deal with the Vibhakti Tattpurusha. A very big umbrella, where we have further sub-classes of six Vibhaktis. So, we have Ditiya Tattpurusha, Tritiya Tattpurusha, Chaturthi Tattpurusha, Panchami Tattpurusha, Shashthi Tattpurusha and Saptami Tattpurusha. We shall study them in detail using the sources in the form of the Sutras of Paneemi primarily stated in 2.1. We did not mention about Prathama Tattpurusha. There is a specific reason why that is not the case. Because there is one more big umbrella within the Tattpurusha which is supposed to cover this particular point. And that is called Karmadharaya. Paneemi defines Karmadharaya as Tattpurusha, Samanadhi Karana, Karmadharaya. And so Karmadharaya is a very important type of Tattpurusha compound. It undergoes quite a lot of different formations. We shall study Karmadharaya in detail. Along with Karmadharaya comes Dvigu compound in which Sankhya occupies the first position of the compound, Purvapada. Then there is Ekadeshi Samasa. Part and whole is indicated. And this we shall study when we study the types of Tattpurusha compound. This is stated in 2.2, the some initial Sutras. Then we have Nay Tattpurusha, very important Samasa. Nay Tattpurusha. Then we have Gati Tattpurusha. Then Pradi Tattpurusha and Upapada Tattpurusha. These three very important categories. Upapada Tattpurusha is prescribed in 2.2 and the suffixes that are employed in the formation of the Upapada Tattpurusha compound are stated in 3.2. So Upapada Tattpurusha compound also involves an interface of the Krith suffixes. Pradi and Gati Tattpurusha compounds have the avyayas occupying the initial position of the compound. But this compound is not called avyayi bhava. It is rather called the Gati Tattpurusha as well as the Pradi Tattpurusha compound. Then there is an interesting group of compounds termed as Mayura Vyamsakadi compounds. This is a very big bag in which all compounds which do not find a particular prescribing statement in the grammar of Panini are clubbed. We shall study this set of words as well. Then there are other features of the Tattpurusha compound that we shall study in detail. Notable amongst them are Samasanta suffixes as far as Tattpurusha Samasa is concerned. There are several words like Maharaja or Saptaha. These are all very famous words in many Indian languages. These are formed with a particular Samasanta suffix and there are many more words which are formed using such Samasanta suffixes which is a very productive phenomenon. Then we have Purva Pada Desha. The substitutions to the Purva Pada which is very crucial in the context of in the environment of Uttara Pada. And as we said earlier Uttara Pada is an adhikara in 6.3. So notable sutras from 6.3 we will study under this Purva Pada Desha. The other important point is Pumvat Bhava, a very important feature of Tattpurusha compound. This feature is also found in Bahubrihi but we shall study the Pumvat Bhava as far as the Tattpurusha compound is concerned. And this feature is available to Karmadharaya which is part of Tattpurusha. What is the gender and number of Tattpurusha compound? And how do we determine? This is a very important question because there are two members of the compound and each one of them also has a particular gender and also can stand in some particular number when they are joined together. Which is the gender that can be assigned to the compounded element? That is a very crucial question dealt with in 2.4 in the Ashtadhyayi and we shall study this also in detail. Ashtadhyayi 6.2 deals with the accent of samasas and so we shall deal with this section as well. Amongst this 6.2 there are sutras that are devoted to explaining the accent of the Tattpurusha samasa and we will study them. Then there is the concept of Upasarjana which plays another crucial role as far as some modifications that undergo in the Uttarapada. Then we also study the sequencing within the Tattpurusha compound which elements are noted to occupy the Purva-Pada and which elements cannot occupy this Purva-Pada. And then there is an important concept of Tadantavidhi. So if a particular element is called a pronoun for example Sarva can a compound of Tattpurusha kind which has Sarva occurring at the end of the compound be called a pronoun. That is the question and that can be answered in a certain manner and we shall study this in the course. What are the strategies to derive a Tattpurusha compound from a given sentence? So what is the structure of a Tattpurusha compound? Which elements are to be compounded first? That means that if you have more than two elements, when you have more than two elements either three or four or whatever number then which elements are to be compounded first? That is the crucial question and then there is the concept of garbha that is used. And so we have sentences like ex garbha tattpurusha or sometimes also tattpurusha garbha ex where ex is any other type of samasa. So dvandva garbha tattpurusha or tattpurusha garbha dvandva and things of that kind that is a very complex way. Of deriving a samasa but these are possible, these are there in Sanskrit and these elements are formed in a particular structure. So we shall study this particular theme in detail. For example there is a discussion in the vayya karana siddhanta kavmudi to derive a tattpurusha compound of three elements and then what happens? So we shall study that discussion when we study this theme. What are the strategies to dissolve a tattpurusha compound? So if the tattpurusha compound has only two elements obviously there isn't much effort that is needed to dissolve the compound but still there is some effort that is needed and what is that? That we shall study but if the compound has more than two elements then we have to start dissolving it by giving one cut. And then you have to give the multiple cuts within the cut segments. So what is the strategy employed? And then in fact this is an important feature of the compound tattpurusha and within the lexicon within the printed dictionaries this single cut or multiple cuts is an adopted practice. In order to indicate the most nearer or most prominent components within the compound. So how to dissolve a tattpurusha compound? We shall study in this particular module. Then there are dependencies within a tattpurusha compound. This is another important feature in Sanskrit language. Dependency within a tattpurusha compound. So a tattpurusha compound may contain a word which is derived from a verbal root indicating an action. And the other element in the tattpurusha compound can be the argument of the action denoted in this particular word. For example, nakha-bhennaha. Here the action of tearing denoted by the verbal root bhidha has got an argument in the form of nakha and there is a dependency within this tattpurusha compound. So this is dealt with when we shall study the tattpurusha compounds later on in this particular course. Also the dependency of a tattpurusha compound within the same sentence is crucial and we shall study this as well. How does the tattpurusha compound behave in the sentence as a part of the sentence? So how do we derive a tattpurusha compound right from scratch? That means when do we decide first of all to do the tattpurusha compound and when do we assign the level of the compound. And then what do we do? And how do we derive step by step? How do we delete the suffixes and add certain things and other suffixes and do the purva-pada-adesha and the uttara-pada-adesha and pumat-bhava etc. etc. How do we decide the sequence of the purva-pada and the uttara-pada etc. All that is part of the derivation as well as dissolution of the compound. And what is the parts of speech that is assigned to the tattpurusha compound depending on the different contexts. This will be also studied in this particular course. It is also observed that the same tattpurusha compound can be subjected to multiple interpretations. Due to the internal structure of the components in terms of meaning as well as word forms. Within a tattpurusha compound and also in between the tattpurusha and other samasas that are part of the sentence. So how these multiple interpretations are possible and which serve as a beauty from one point of view and also a stumbling block as far as the artificial intelligence is concerned we shall study later on. Cognition of a tattpurusha compound is another theme in this particular course. An important theme. The questions that will be dealt with are how does one cognize the tattpurusha compound? How does one recognize that this particular compound is a tattpurusha one and not something else? How does one cognize the dissolution of the tattpurusha compound? That is also very crucial. We shall also think about some new thoughts. We shall think about these questions. Any gaps in the treatment of samasa in general in the grammar of panini? Anything that closely resembles the process of compounding and yet is not brought under the purview of compounding or such similar processes we shall study. And in the tattpurusha in particular is there anything of that kind? And then obviously how can that gap be bridged? That is another important question that we shall deal with. We shall also get informed about the notation that is used in this course for samasa. Notation used for showing the resolution of the samasa and also the meaning of the plus sign. This applies to the theory of compounding in general and also to the tattpurusha compound in particular. We will refer to these texts and we have also discussed in some detail about these texts in the previous lecture. I will just repeat the names of the text. Ashtadhyayi of panini which is the source fountain head for all the discussions. Samartharnika from the great Mahabhashya, the Vyakaran Mahabhashya composed by the great Patanjali. Vaakyapadiyya which is the composition of Bharatrahari. Kashi ka vratthi one of the oldest complete commentaries available today on the ashtadhyayi of panini. Samasaprakaran from the Vyakaran Siddhanta Kavmudhi which is composed by the great Bhattavaji dikshita. Referring to these texts we shall study the tattpurusha compound in this particular course. In the next lecture we start with the theme of understanding the process of compounding and the theory of compounding in general as stated in the paninian drama. Thank you very much for your patience. अद्या इतावता अलम नमस सबहायाई