 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian Grammar. And this is the first course on Samasa. We begin our lecture with the recitation of the Mahangala Charana. We are studying the Takpurusha Samasa, which is one of the major type of samasas in Sanskrit. We have stated that there are four types of samasas in Sanskrit, of Yai Bhava, Takpurusha, Bahubrihi and Dvandva in that order stated in the Grammar of Panini. We also say that Takpurusha Samasa is explained in numerous sutras in comparison with the other samasas. We have already studied the number of sutras prescribing the Takpurusha compound, prescribing the Samasanta suffixes and also the Swara or the accent. This number is far more than the other sutras prescribing the other compounds, other samasas. The derivation of the Takpurusha compound is captured in the form of this simple equation. We have X plus Y, where X and Y are two different independent entities in terms of meaning as well as word form as well as an accent. And the speaker things are to be merged together and then the speaker merges them together and forms one unit as far as one meaning is concerned, as far as the one word form is concerned and also as far as the one accent is concerned. So, there is a Karthibhava with the three features namely Aikarthya, Aikapatya and also Aikasvarya. As far as the Takpurusha compound is concerned, this newly formed unit which is XY has Y acting as the head of the unit. So, when this newly formed unit is to be linked with any other external member in the sentence, as we have already seen that the output of the process of compounding is a nominal root or a pratipadika which is linked with other words in the sentence. So, Y is the head and when XY as a unit is linked with another element in the sentence, it is through Y which is the head and never through X independently. There are some exceptions where X is related to some other meaning, some other word independently. Such compounds are treated as exceptions and are termed as a samartha samasa which we have already studied before. So far we have been studying the Vibhakti Takpurusha which is a very big umbrella within the Takpurusha samasa. And now we have to study another equally important and big umbrella of samasas also known as Karma Dharaya, a very, very important type of samasa within the Takpurusha samasa. In the Vibhakti Takpurusha, we studied Dvitya Vibhakti Takpurusha, Tritya Vibhakti Takpurusha, Chaturthi Vibhakti Takpurusha, Panchami Vibhakti Takpurusha, Saptami Vibhakti Takpurusha, this is the order in which they are stated in the Ashtadhyayi and then comes Shastri Vibhakti Takpurusha. The Dvitya Vibhakti Takpurusha is stated by the Sutras beginning with, Dvitya, Shritati, Patita, Gatatya, Stap, Prapta, Pan, Nahi, Tritya Takpurusha is stated by the Sutras beginning with, Tritya, Tat, Krataar, Thena, Guna, Bachana, Nena, Chaturthi Vibhakti Takpurusha is stated by only one Sutra, Chaturthi, Tadar, Thaartha, Balihita, Sukha, Raksitai, Pancami is stated by a few Sutras beginning with, Pancami Bhayana, Saptami Takpurusha is stated by the Sutras beginning with, Saptami Shaundayi Hi, and then Shastri Vibhakti Takpurusha is stated by the Sutra, Shastri. And we also noted that within the Shastri Takpurusha Samasa, there is only one Sutra prescribing the Shastri Samasa, and rest all are the negations, negating where all the Shastri Takpurushas cannot take place. That is something amazing. In the Vibhakti Takpurushas, we kept saying that the Vibhakti Takpurusha highlights the fact that the Vibhaktis are the base for the Samasa. The Karaka theory is at the base of the Samartha theory. It is the sentence, which is the input for the process of compounding. And the output is the Pratipadika, which once again becomes an input, as far as the sentence is concerned. Now, amongst all these Vibhaktis, there is one Vibhakti, which is not mentioned anywhere in the Grammar of Panini, which is the Prathama Vibhakti. This is a puzzle as to why Panini has not mentioned Prathama Vibhakti separate. But that can be studied and solution can be found out when we study the Karmadharaya compound. The Karmadharaya compound is stated in the Ashtadhyayi in 2-1, from the sutras 2-149 onwards up to 72, that is the final sutra of 2-1. So, there are in all 23 sutras in which Karmadharaya compound prescriptions are found. First of all, let us see what is Karmadharaya. How is it defined in the Grammar of Panini? In fact, there is a sutra 1-242 which defines what is a Karmadharaya. It says, What this means is that that Tathpurusha in which the constituent denotes one and the same entity as referent is termed Karmadharaya. Obviously, in the Tathpurusha compound, there are two words denoting two different entities. But when they denote one and the same entity as referent, they may be denoting two different meanings, but referring to one and the same entity. And then this type of Tathpurusha whose feature is Samanadhi Karana is termed as Karmadharaya. So, the feature of Samanadhi Karana also known as Samanadhi Karanya, the state of being Samanadhi Karana, is defined in the tradition in the following manner. When different words having different Pravruthi Nimitas, when they refer to one and the same entity, then the words are safe to be in the relation of Samanadhi Karanya, co-referentiality. Let us study the sutras one by one. First we take up this sutra, Now this sutra has got the word Samanadhi Karanana, which continues from 2149 up to the end of the path that is 72, indicating the scope of this particular Karmadharaya Samasah prescription. There are two padas in the sutra, Now this word appears in the Prathama Vibhakti 1-3 Prathama Pahuvachana. And this Prathama ensures that these words are termed Upasarjanam in accordance with the sutra Prathama Nirdistam Samasah Upasarjanam. And then the sutra Upasarjanam Purvam ensures that these words occupy the initial position of the compound, the Purva Nipata. The word Samanadhi Karanana, which is an instrumental singular, means with the same referent. The words continued are Sup Sahasupa and also of course Samarthapada Vidhi. So the overall meaning of the sutra is the following. Any Subanta with elements Purva Kala etc. is compounded with any other interrelated Subanta whose referent is the same. I repeat, any Subanta with elements Purva Kala etc. as part of it is compounded with any other interrelated Subanta whose referent is the same. So we have these elements now. Purva Kala 1st, Purva Kala refers to earlier time period referred to in relation to the later time period. For example, if the meaning is earlier bathed and later anointed, someone who bathed it first and then he got anointed. Purvam snathaha vaschhaj anulipthaha. This is the laukika vigraha, snathaha anulipthaha. Now snathaha and anulipthaha, they both are referring to one and the same entity. The meaning is different, but the entity referred to is the same and therefore they share this relationship of samanadi karanya and now they will have the samasa. And since snathaha refers to an action that has happened before, Purva Kala, therefore the words snathaha occupies the initial position in the compound as it becomes upasarjana because it is stated in the Prathama Vibhakti in this particular sutra 2.149 Purva Kalaika sarva jarat purana navakevalaha samanadi karanena. So now we have snatha plus su, plus anuliptha plus su. This is the laukika vigraha and the process of compounding starts here. The term samasa applies over here. And once this is a samasa, this becomes a prathipadika by the sutra, artha, adhatura, prathya, prathipadikam and krta dhita samasa ascha. And once it is a prathipadika, the two su prathyayas, they are now part of the prathipadika. Therefore su podhatup prathipadika yo ho now applies and deletes both the su prathyayas. Snatha plus anuliptha as the next step. Then we join them together. Do the sabarana dirga sadhi which has scope of application and we derive the final compound output namely snatha anuliptha, somebody who earlier bathed and later got anointed. Snatha anuliptha. And we find several examples of this kind in the literature. Even in the other karikila, we find references of this kind of compound as a peculiar and separate kind of compound. Similarly, we have another example where we have these meanings earlier plowed and later leveled. Purvam krstam vaschaat samikrtam. And then we get the compound krsta samikrata. Also earlier burned and later which overgrew. Purvam dakdham vaschaat prarudham. In both these examples, krsta and samikrata mean something different but they refer to one and the same entity. Similarly, dakdha and prarudha mean something different but they refer to one and the same entity. So they are having a relation of samanadi karanya coreferentiality and that is why they get compounded as krsta samikrata and also dakdha prarudha. The previous examples, they are also stated to be the examples of visheshana ubhaya padatakpurushar in some literature. Now we proceed to the next example of the word ekha. So now we have the meaning one sari. So ekha shati, ekha means one, shati means sari. Now the meanings are different but both of them are referring to one and the same entity. So they have the relationship of coreferentiality, samanadi karanya. So semantic relatedness is there. And now because the word ekha is mentioned in the prathamape bhakti in this particular sutra, by the sutra prathama nirdhistam samasa upasar janam, the word ekha will be termed upasar janam and upasar janam purvam will ensure that the word ekha occupies the initial position in the compound. And so shati will occupy the second position or the final position in the compound. So ekha will be purvapada, shati will be uttara pada. And so we have ekha plus su and shati plus su as alokikavigraha and then this becomes a samasa and then this becomes a prathipadika and of course then supodhatup prathipadika joha applies and then we have ekha plus zero plus shati plus zero. Sups are deleted. Now in this case because ekha and shati, they are having coreferentiality relation. Therefore another sutra which states pumbhadbhava, which we have studied earlier, that applies. Surya pumbhad vashita pumska danum samanadhi karane suryam apurani priyadishu 6334 applies and converts ekha back into its prathipadika form ekha. And so this pumbhadbhava is taking place on ekha. Ekha becomes ekha and then we get finally derived compound output namely ekha shati. So these are various operations taking place at different stages governed by different rules stated by Panini in his own grammar. And that is how from ekha shati as the laukika vigraha we get the compound ekha shati. This is the finally derived output. Similarly if you have the meaning to be conveyed as one alms. So the laukika vigraha is ekha bhiksha and then once again we have ekha plus su and bhiksha plus su. Ekha and bhiksha are referring to one and the same entity. So there is samanadhi karaneya where the word ekha is mentioned here and ekha is mentioned in the sutra in prathama vibhakti. So it becomes upasar jana and then it takes the initial position of the compound because of upasar jana purbam. So we have now ekha bhiksha and the laukika vigraha is ekha plus su plus bhiksha plus su. And then the su prathyaaya is part of the prathipadika because ekha plus su plus bhiksha plus su becomes samasar and then it becomes prathipadika and so suppose that the prathipadika applies and both the su prathyaayas get deleted. So we have ekha and bhiksha. Ekha plus zero plus bhiksha plus zero. At this stage, once again, we apply the pumbhadbhava karya which is a purbapadha karya primarily and because of this pumbhadbhava which says that ekha which is a word in feminine is taken back to its prathipadika form which means that the feminine suffix indicating the feminine gender is removed and the prathipadika form is retained and so we have ekha in the next step of derivation and so we have ekha plus zero plus bhiksha plus zero and therefore we have ekha bhiksha as the finally derived compound output. The pumbhadbhava takes place because of sriya pumbhadbhashita pumbhs ka dhanom samanadhi karane sriyam apurani priyadishu 6334. Next we have the example where the word sarva occurs. The meaning to be conveyed is all gods and so sarvadevaha this is the laukika vigraha. So we have sarva plus jas plus deva plus jas as the alaukika vigraha and then because there is core inferentiality the sutra urvakalaika applies. Sarva is stated there in the sutra in the prathama vivakti therefore it is termed upasarjana and therefore upasarjanam purvam ensures that it occupies the initial position of the compound and so we have sarva plus jas plus deva plus jas. Then the term samasa applies, then the term prathipadika applies, then supodhatup prathipadika yoho applies and deletes jas. So we have sarva plus zero plus deva plus zero and then we get the finally derived form sarvadeva. Similarly all men is the meaning that is to be conveyed and we have sarve manashyaha as the laukika vigraha and then the finally derived compound output is sarva manashya. Following the same procedure of supodhatup prathipadika yoho. Now let us go to the next example which is of the word jarat. Jarat means ailing derived from the verbal root jru vayohano. So an ailing elephant jaran hasti both these words refer to the same entity therefore they have a relation of core inferentiality and therefore the semantic relatedness exists and so they get compounded by this particular sutra. So now we have jarat plus su plus hasti plus su as the ailing kika vigraha and then this becomes a samasa and then this becomes a prathipadika and then supodhatup prathipadika yoho applies and su gets deleted. So we have jarat plus hastin and so we have jarad hastin and jarad hastin is the finally derived output and the prathama ekabachana would be jarad hasti. Then we have another meaning namely an ailing logician jaran nayayika ha. Both these refer to one and the same entity. So they have a relation of core inferentiality between them and so this samasa takes place. There is semantic relatedness there. So we have jarat plus su and nayayika plus su as the ailing kika vigraha. Now this becomes a samasa and then it becomes a prathipadika and then supodhatup prathipadika yoho applies and the su gets deleted and so we have jarat plus zero plus nayayika plus zero and so we have jarat nayayika and then ta is substituted by na by the sandhirul and so we get the finally derived compound output in the form of jaran nayayika. Now the example of the word purana. So puranam annam is the ailing kika vigraha meaning old food and we have purana plus su plus anna plus su as the ailing kika vigraha and then there is samasa saudhnya and then there is prathipadika saudhnya and then supodhatup prathipadika yoho applies and both the su gets deleted. So we have purana plus zero plus anna plus zero and so we get the form purana annam and then there is the scope of application of sabarana dirgasandhi so we apply it and get the finally derived compound output in the form of purana annam. Similarly, when the meaning old hermeneutician is to be conveyed we have puranam imam sakah as the laukika vigraha and we do the same processing of course there is the semantic relatedness in the form of coreferentiality and we derive the final compound output in the form of purana imam sakah. Then we go to the word navam annam is the laukika vigraha meaning fresh food so we have the laukika vigraha nava plus su plus anna plus su then there is samasa saudhnya then there is prathipadika saudhnya and so both the su in the prathipadika are deleted by supodhatup prathipadika yoho and we get the finally derived compound output after having performed the sandhi operation navanna. Similarly, when we have the meaning to be denoted new reciters navaha pathakaha as the laukika vigraha we do the same processing and derive the final compound output in the form of navapathak and then again with the word kevala so we have kevalam annam as the laukika vigraha meaning alone food and so we have kevala plus su plus anna plus su as the laukika vigraha and so there is samasa saudhnya prathipadika saudhnya and now we have two su's which are part of a prathipadika so supodhatup prathipadika yoho applies and both the su prathiyas are deleted so we have kevala and anna and we join them together and we get the word kevala anna as the finally derived compound output kevala anna similarly alone a grammarian if this is the meaning to be conveyed when there is co-referentiality between these two elements and there is semantic relatedness so we apply the same process and we derive the compound output in the form of kevala vayakarana to summarize the samanadhi karana aspect of the meaning is a core part of the formation or derivation of the karmadharaya compound two words whose meanings are different yet their referent is one and the same is this basic semantic condition it is observed between a qualified and qualifier primarily etc the derivation of karmadharaya compound involves umvadbhava a very important operation on the purvapada which means a feminine form going back to its root form that has a very important operation we continue studying the karmadharaya samasa in the next lecture these are the texts that are referred to and thank you for your patience