 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian Grammar. And this is the first course. We begin our lecture with the recitation of the Mangala In this course, we have concentrated on the Tattpurusha Satsangha. In this course, we have concentrated on the Tattpurusha Samasa. And we have been saying that Tattpurusha Samasa is by far the most productive of the Samasa in Sanskrit. There are four types of Samasas, generally known Avyaibhava, Tattpurusha, Bahuvrihi and Dvandva in that order stated in the Grammar of Panini. Amongst them, Tattpurusha is of a particular kind and particular feature. We also have been saying that Panini has explained the Tattpurusha Samasa with numerous sutras in comparison with the other Samasas. Be it the Samasa Vidhayaka Sutra or the Samasanta Pratyaya Vidhayaka Sutra or the Samasa Svaravidhayaka Sutra, Tattpurusha Samasa has taken a major chunk of all these sutras. The derivation of the Tattpurusha Samasa can be summed up in brief in the form of an equation mentioned on this particular slide. Here you have X and Y as the two constituents, independent constituents, independent and separate, in terms of the meaning and also in terms of the word form and also in terms of the accent. X has a different meaning, Y has a different meaning, X and Y have different word forms and X and Y both have different accents, but they are semantically related to each other and so the speaker of Sanskrit decides to merge them together and generate an output in the form of XY which is now one unit. So XY is one unit in terms of one meaning and also in terms of one word form and also in terms of one accent. So this is the Ekarthi Bhava. The three features of Ekarthi Bhava are Ekarthi, Ekapatya and also Ekasvarya. In the Tattpurusha Samasa, when XY becomes one unit, Y assumes the position of the head. Generally, Y is the second member of the compound or the Uttara Padha. What it means is that when XY as one unit is related to any other external unit in the sentence, the unit XY will be related to that external unit through the head namely Y. If X is related to any other external unit without going through Y, then such a compound is treated as an exception to the by default theory and such a compound is mentioned as a Samartha Samasa in general. We also say that Tattpurusha Samasa has got a huge sub varieties. We have studied one of them in detail namely the Vibhakti Tattpurusha. We studied the Dvitiya, Tritiya, Chaturthi, Panjami, Saptami and then Shastri in this order as stated by Panini in his grammar. And then we stated that this highlights the fact that the Karaka system and the Karaka theory forms the base of the compounding and the Samartha theory. Then we started studying the Karmadharaya compound. The Karmadharaya compound is stated in the 2nd Adhyaya 1st Padha from the Sutra 49 onwards up to the end of 21 that is 72. Karmadharaya is defined in Panini's grammar as Tattpurusha Samanadhi Karanaha Karmadharaya. 1, 2, 42. This sutra means that Tattpurusha in which the constituents denote one and the same entity as referent is termed Karmadharaya. I repeat that Tattpurusha in which the constituents denote one and the same entity as referent is termed Karmadharaya. The state of being Samanadhi Karanaha is Samanadhi Karanyam and this is explained in the following manner. Bhinna pravrttinamittasya, anekasya shabdhasya, ekasmen narthevrttih samanadhi karanyam. Many words which are used with different purpose of usage when they stand for one and the same meaning then they are said to be co-referential having Samanadhi Karanyam as relation between them. This is how Samanadhi Karanyam or Samanadhi Karanatha is explained in the Panini and grammatical tradition. After having seen the very important sutra visheshanam visheshena bahulam and also some other sutras stating the Karmadharaya Samasa, let us now proceed further to study some more sutras. Now we are studying ktena, naivishishtena, anayi to 160. This sutra has got three padas ktena, naivishishtena and anayi. Ktena is 3-1 of kta meaning with the word ending in the suffix kta, naivishishtena is also 3-1 with the word having a negation marker namely nai and this goes with ktena. So kta should be such that it has got nai. It is qualified by nai and anayi, a non-negation word. This is in prathamaika vachana and this means not having nai. Because this is prathama, this will be termed upasarjanam and by the sutra prathama nirdishtam samasa upasarjanam and then upasarjanam purvam will ensure that such a word occupies the initial position of the compound what is known as purva nipata. Words continued are sup and sahasupa and also samarthapada vidhi and also samanadhi karanena with the same referent. Now the meaning of the sutra is the following. Any supanta whose prathipadika ends in the suffix kta but which does not denote negation is compounded with any other interrelated coreferent supanta whose prathipadika ends in the suffix kta and which is qualified with negation. I repeat, any supanta whose prathipadika ends in the suffix kta but which does not denote negation is compounded with any other interrelated coreferent supanta whose prathipadika ends in the suffix kta and which is qualified with negation. This can be shown in the form of the following equation. So we have anai plus su as the first supanta, any word which is not qualified with anai and anai plus su is the first supanta and then we have the second supanta in the form of nai plus kta as the first member of the prathipadika nai plus kta plus su. And in this case the finally derived compound output would be anai and nai plus kta. For example, when we have the meaning to be expressed namely that which is done and not done, something is done as well as not done. So we have kritham chathad akritancha. So the word kritha and akritha they both are referring to one and the same entity and so they are samanadi karana, they are semantically related and so now the samasa is going to take place on account of the present sutra. Now kritha is such that it ends in the suffix kta which is kta. So this is a ktaanta but there is no negation over here. It is not qualified by a negation. Whereas in this case kritha which is also a ktaanta is qualified by a negation. Now this kritha which is not qualified by a negation is compounded with this kritha which is qualified by a negation when both of them are coreferential. So we have the compound and so kritha plus su plus akritha plus su and there is samasa saudhnya and then there is prathipadika saudhnya and then supradhatup prathipadika joha applies and deletes both the sups. So we have kritha plus zero plus akritha plus zero and then we have akritha we join them together doing the savaradirgha sandhi and we get the finally derived compounded output in the form of kritha akritha which denotes the same meaning as krithancatad akrithancat which is done and also not done. Similarly, if the meaning conveyed is that which is eaten and not eaten. Now we have bhuktamchatad avuktamcha. So bhukta is the ktaantha word with the verbal root bhujah. Now this ktaantha is not qualified by a negation whereas we have the word abhukta which also has bhukta which is qualified by a negation and so they are coreferential so they get compounded because of this particular sutra and so now we have bhukta bhuktam, bhukta bhukta as the finally derived output and bhukta bhuktam as the case ending. Similarly, when the meaning intended to be conveyed is that which is drunk and not drunk. pithancatad apithancad pitha and apitha are the two words. pitha is derived from the verbal root pa by adding the suffix kta. Now this is not qualified by a negation marker nai whereas apitha also has got pitha which is derived once again by adding the suffix kta to the verbal root pa but this word is qualified by a negation marker nai so now we have pithancatad apithancad where pitha and apitha are coreferential they are referring to one and the same entity and so now the compound takes place between them and we get pitha pitha as the finally derived compound output and then pitha pitham will be the case ending, the subanta because the sutra says ktena nai vishishtena anay so the word ktena was used and therefore now there is an addition of some more words done by this particular statement krta pa krta dinam apasankhyanam which means additionally we should add the group of words beginning with krta pa krta these are the words without the negation marker in them so they have an additional proverb upasarga also so for example just as you do krta krta you can also do krta pa krta so apakrta does not have any negation but that is included in this particular group and the later commentators have observed that the compound has taken place in these two subantas because they are semantically related similarly bhukta vibhukta now vibhukta consists of an additional upasarga v which denotes some particular sense now there is no nai here but because of this particular statement vukta and vibhukta because they are co-referential they get compounded and we get the form bhukta vibhukta similarly pita vibhukta where v is a proverb or an upasarga and pita is compounded with vibhukta as part of this particular group of words now we come to one more very important statement found in the tradition samanadhi karanadhi kare shaka-parthiva dinam upasankhyanam uttara-pada lopascha what it means is that in this adhikara of samanadhi karana that is from 2149 up to 72 we should also add the group of words beginning with shaka-parthiva and in their derivation the uttara-pada should be deleted we repeat in this adhikara of samanadhi karana from 2149 to 42 we should also add the group of words beginning with shaka-parthiva and in their derivation the uttara-pada should be deleted now this compound stated by this particular statement is also referred to in the later and modern texts on samskrit grammar as madhyama-pada lopi because we see shaka-priyaha-parthivaha and priya gets deleted and so they say that this is a madhyama-pada lopi but if we observe very closely we find that we have the meaning namely a king who loves vegetables shaka-priyaha-parthivaha now shaka-priyaha is already a compound in which priya is the uttara-pada so this is not the compound of shaka-priyaha-parthivaha no, this is shaka-priyaha-parthivaha a compound of two padas and shaka-priyaha is one of those two padas in which priya is the uttara-pada and so if anything is getting deleted it is the uttara-pada of one compound and that is the reason why in the tradition such a compound is described as the shaka-parthivaha with the uttara-pada lopi so we have shaka-priyaha-parthivaha as the laukika-vigraha and then the laukika-vigraha is shaka-priya plus su plus parthivaha plus su now shaka-priya has got two constituents shaka plus su plus priya plus su and now we notice that this is the uttara-pada in shaka-priya so this uttara-pada gets deleted and so we have shaka plus zero where su is also deleted by supodhatup prathipadika yoho and priya is deleted by this statement and now parthivaha plus zero because of supodhatup prathipadika yoho and the finally derived output in the form of a compound is shaka-parthivaha which means a king who loves vegetables there is slight difference as far as the finally derived compound output and the laukika-vigraha similarly when we have the meaning a king who loves gods deva-priyaha-parthivaha similar process happens and we have deva-priya plus su plus parthivaha plus su and here we note once again that priya is the uttara-pada of deva-priya and so because of the statement this uttara-pada the priya is deleted along with the sup's over here by the supodhatup prathipadika yoho and so we get deva plus zero plus parthivaha plus zero and deva-parthivaha as the finally derived compound output which means a king who loves gods deva-priya-parthivaha so this is uttara-pada-lopi but it is generally described madhyama as madhyama-pada-lopi probably without taking the internal structure and the overall derivation process into account now the next sutra is san-mahat-paramottamot-khrashtaha pujyama nahi 2161 now in this sutra 5 we have two padas san-mahat-paramottamot-khrashtaha which is prathama-bhahu vachana and pujyama nahi which is tritya-eka tritya-bhahu vachana now the words are which are constituents of the first world are san-mahat-paramottama and utkhrashtaha and because they are in prathama they will be termed upasarjanam because of prathama-nirjitam samasa-upasarjanam and then upasarjanam purvam will ensure that they occupy the initial position of the compound as is known as purva-nipata pujyama nahi is instrumental case which means those who are respected or worshipped with the words denoting those who are worshipped the words sat-mahat etc. get compounded the words continued are sup and sahasupa samartha-pada-vidhi of course and also samanadi-karanena which is in instrumental case which means with the same referent so the meaning is any subanta whose prathipadika is either of sat-mahat-parama-utama utkrishta is compounded with any other interrelated coreferent subanta whose prathipadika denotes praiseworthy repeat any subanta whose prathipadika is either of sat-mahat-parama-utama and utkrishta is compounded with any other interrelated coreferent subanta whose prathipadika denotes praiseworthy so we have sat plus su and pujjamanah plus su as input and sat pujjamanah as the compound output now the examples here we have the meaning namely a noble man so sat-chah asavpurushah this is the laukika-vigraha where sat and purushah are referring to one and the same entity so they are coreferential so there is semantic relatedness and therefore there is a compound and so we have the samasa-saudnya with the laukika-vigraha satsu plus purushah su after that there is prathipadika-saudnya and so supodhatup prathipadika-joho applies and both the su are deleted so we have sat plus zero plus purushah plus zero and so we have sat purushah as the finally derived compound output similarly we have the meaning namely the great man now this meaning is expressed by this is the laukika-vigraha mahan-chah asavpurushah here the word mahan and purushah they both are referring to one and the same entity so there is coreferentiality and so there is semantic relatedness so there is compounding that takes place and so now you have mahat plus su plus purushah plus su as the laukika-vigraha and so now the samasa-saudnya takes place and so the prathipadika-saudnya takes place and supodhatup prathipadika-joho applies and both the su prathiyas are deleted so we have mahat plus zero plus purushah plus zero now the sutra aan mahatas samanadhi karana jatiya yoho prescribes the substitution of a in place of t in the environment of samanadhi karana uttarpada so we have mahat a plus purushah and then the sandhi takes place and we get the output in the form of mahat purushah which is the finally derived compound output so mahat plus zero and purushah plus zero on this stage aan mahatas samanadhi karana jatiya yoho applies this is 6346 this sutra substitutes a in place of the final sound in mahat namely th when it is followed immediately by a coreferent word and the suffix jatiya so from mahat plus zero we get maha a plus zero and then we got maha purushah as the finally derived compound output similarly when we have the meaning the supreme being we will derive parama purushah as the compound output also the same meaning will be expressed by the compound output uttama purushah and when the meaning is the best man the compound output would be uttkrishta purushah where parama uttama and uttkrishta are the words mentioned in the sutra and purushah is the puja mana and there is the semantic relatedness which is the basic condition for the process of compounding to take place to summarize in the karma dharaya compound several subtypes are found and stated by later and modern scholars and madhyamapadalopi is one such type it is actually the deletion of the uttara vada taking place over there but it looks like the deletion of the middle word and that is why some texts call it madhyamapadalopi similarly there is another type of visheshana ubhaya padha also stated and these types are stated in the modern texts and they need to be studied very closely in the light of the paninian system and the sutras laying down this particular system we continue to study some other sutras stating the karma dharaya compound in the next lecture these are the texts referred to thank you very much