 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 Charana. Vishpesham Satchitanandam Vandeham Yokhillan Jagat Charikarthi Bari Bharti Sanjariharthi Leelaya Vishpesham Satchitanandam Vandeham Yokhillan Jagat Charikarthi Bari Bharti Sanjariharthi Leelaya We have been studying the Tattpurusha Samasa for some time now. The Tattpurusha Samasa is the biggest basket of the examples. There are many sutras also in the Grammar of Panini as compared to other samasas prescribing the Tattpurusha Samasa. There are several subtypes of the Tattpurusha Samasa as well as stated in the Grammar of Panini. The Tattpurusha Samasa can be shown together with its features in the form of an equation in this particular manner. So, you have X and Y as the two individual independent and separate entities in the form of words and also in the form of meanings and also the accent and also they are interrelated. Because they are interrelated, the speaker intends to bring them together, merge them in one another, integrate them and generate an output in the form of X, Y and that is one unit that is generated. In this one unit now there is one meaning, there is one word and therefore there is one pair of brackets and of course there is one accent. As far as the meaning is concerned, there is the meaning of Y which assumes the headship, it becomes the head of the unit. Also the word form X, Y gets related to other words through Y that is its head. So, X plus Y is X, Y and Y is the head seems to be the equation that captures the features of the Tattpurusha compound in a nutshell. Of course, this is a by default position and there are exceptions to this particular general rule. Now we are studying the Vibhakti Tattpurusha Samasa. So far we have studied Dvitya Vibhakti Tattpurusha which was stated by the bunch of sutras starting with Then we studied the Tritya Tattpurusha Samasa also stated by the sutras starting with Then we studied the Chaturthi Tattpurusha Samasa which was stated by only one sutra Then we studied the Panchami Tattpurusha Samasa which was stated by only one sutra Then we studied the Panchami Tattpurusha Samasa which was stated by a few sutras beginning with And now, following the sequence given in the Ashtadhyayi, we shall be studying the Saptami Vibhakti Tattpurusha Samasa which is from 2140 up to 2148 After Panchami actually there is the place of Shastri but Shastri is not stated here And directly Saptami is stated first and Shastri comes quite later in the second Pada of the second Ashtadhyayi, 228 as we shall study later on So the first sutra in the Saptami Samasa is Saptami Shaundayi Before going into the details of this sutra, it is noteworthy that after Panchami Pandini directly goes to Saptami and not refers to Shastri One of the reasons is that these Vibhaktis, Ritya, Tritya, Chaturthi, Panchami and Saptami They denote Karaka relations Shastri Vibhakti as a rule does not per se generically denote Karaka relations Shastri Vibhakti denotes sambandha in general Shastri Vibhakti can also denote Karaka relations But in a very limited environment that of the Krith suffix And there are sutras which deal with this aspect which we shall study when we study the Shastri Tathpurusha Samasa On this background let us concentrate on Saptami Tathpurusha Samasa And the first sutra, Saptami Shaundayi This is 2140 There are two words in the sutra, Saptami and Shaundayi The word Saptami occurs in the Prathama Vibhakti Therefore Prathama Nirdishtham Samasa Upasarjanam applies And assigns the term Upasarjanam to the word ending in Saptami And then Upasarjanam Purvam applies And ensures the Purva-Nipatha of the word ending in Saptami Thus the word ending in Saptami occupies the initial position of the compound The word Shaundayi is stated here in the Tritya Vibhakti Shaundayi means intoxicated The plural indicates a group of words Words continued are Sup and Sahasupa And also Samarthapada Vidhi which is a very basic foundational underlying principle So the overall structure of the compound is of this kind Where there is a Prathipadika Followed by Saptami Vibhakti as part of the Purva-Pada Followed by another Prathipadika That is part of the set Shaund etc followed by Su And then as an output we get the Prathipadika of the Purva-Pada And Shaund etc as the Uttara-Pada Let us see the example So the meaning is intoxicated in Dice Aksheshu Shaundaha This is the Laukika Vigraha And now the Laukika Vigraha is Aksha plus Su Mind you, this is the Saptami Bahuvachana suffix Sup And Shaundha plus Su This Su is the Prathama Ekavachana Now this becomes a Samasa And therefore it becomes a Prathipadika And then both the Su's they are now part of the Prathipadika And so they get deleted by the Sutra Supodhatup Prathipadika And so we have Aksha plus Zero plus Shaundha plus Zero And then we join both these words together There is no further operation that is stated as far as these two Padas are concerned As part of the compound And so we get the form Aksha Shaundha as the finally derived compound output This compound output means the same thing as the input in the form of Aksheshu Shaundha The group of words that begin with Shaundha also include the word Dhurta There are some more words but there is one word Dhurta which we shall take as an example So crafty in dice that is the meaning And Aksheshu Dhurta this is the Laukika Vigraha Vakya Once again the Alaukika Vigraha is Aksha plus Su Plus Dhurta plus Su And so this is a Prathipadika And therefore the Su's which are part of the Prathipadika get deleted Because of Supodhatup Prathipadika Yoho And we get the finally derived output in the form of Aksha Dhurta Let us move ahead and study the next sutra Siddha Shushka Pakva Bandhaishcha Siddha Shushka Pakva Bandhaishcha This is to 141 There are two words in the sutra Siddha Shushka Pakva Bandhaishcha This is 3-3 with Siddha etc And the second word is Chha which means and and this is an indeclinable The words continued are Sup Sahasupa Samarthapadabhidhi of course is there as a principle Saptami which is one-one of Saptami And therefore it becomes Upasarjanam by the sutra Prathama nirudhistham samasa Upasarjanam And then Upasarjanam Purvam ensures that this word ending in the Saptami Has a Purva Nipata that means it becomes the initial member of the compound So this is an example The meaning to be conveyed is Prepared in Kampillya Kampillya is the name of a location, a city perhaps So Kampillya Siddha Something that is prepared in Kampillya So we have the Alokika Vigraha Kampillya plus Ghee plus Siddha plus Su Then this becomes a Samasa and then it becomes Pratipadika So now Ghee and Su are part of the Pratipadika So Supodhatu Pratipadika applies and deletes both the Sups And so we have Kampillya plus Zero plus Siddha plus Zero And then we join the words together and we get the compound Kampillya Siddha Which denotes the same meaning as Kampillya Siddha Now we have another example Which means dried in the heat Now we have the Alokika Vigraha Atape Shushkaha The Alokika Vigraha is Atapa plus Ghee plus Shushka plus Su Then the term Samasa applies and then the Pratipadika term is available And now we have Ghee and Su as part of the Pratipadika And so Supodhatu Pratipadika applies And now we have Atapa plus Zero and plus Shushka plus Zero We join the words together and we get the form Atapa Shushka As the finally derived output form of the compound Similarly we have the meaning cooked in a vessel Stalyam Pakvaha So we have Thali plus Ghee plus Pakva plus Su As the Alokika Vigraha Then this becomes a Samasa Therefore it becomes a Pratipadika by definition And then Su and Ghee become part of the Pratipadika So Supodhatu Pratipadika applies And we have Thali plus Zero plus Pakva plus Zero as the output And then the final derived output is Thali Pakva This means the same as Stalyam Pakvaha And the last example is Chakre Bandha Time to the wheel Chakre Bandha Again we have Chakra plus Ghee plus Bandha plus Su as the Alokika Vigraha And then this becomes a Samasa Then this becomes a Pratipadika And then Supodhatu Pratipadika applies And deletes Ghee and Su And so we have Chakra plus Zero plus Bandha plus Zero We join the words together And we get the form Chakra Bandha As the finally derived compound output This denotes the same meaning as Chakra Bandha The sentence The next sutra is Dhvankshena Kshepa 2142 This sutra has got two words Dhvankshena and Kshepa Dhvankshena is three slash one Which means with the word Dhvanksh Dhvanksh means a crow Kshepa is seven slash one of Kshepa Which means in the sense of censure Words continued are Sup and Sahasupaa Samarthapada Vidhi is obviously present Now the word Saptami also continues And Saptami is in one slash one Thereby it gets the term Upasarjana attached to it By Prathabha Naradishtham Samasupasarjanam And then Upasarjanam Purvam applies And states that an Upasarjana Saudnayakashapt Should be placed in the initial position of the compound So there is Purvani patha of the Upasarjana Saudnaya Now this Samasar is a Nitya Samasar of Avigraha type Because only to denote the censure the compound is made And this censure is not part of the meaning of any of the constituents This is an over and above additional meaning that comes in the compound So now we have the meaning a crow in the holy land Which means that one who is opportunistic in gaining material gains In the holy spiritual land In the holy spiritual land you are supposed to become spiritual You are not supposed to keep on gaining material gains You are not supposed to engage your mind in the material gains But this is a person who is opportunistic So opportunistic that he keeps gaining material gains also Or keeps his eye on the material gains in the holy spiritual land So we have the dvangshah as the avigraha And so avigraha is tirtha plus me plus dvangshah plus su And so this becomes a samasar Then this becomes a pratipadika And after it becomes a pratipadika Me and su which are now part of the pratipadika They get deleted So we have tirtha plus zero plus dvangshah plus zero And then we combine them together And we get the form tirtha dvangshah Tirtha dvangshah This is same as tirtha dvangshah As per as the meaning communication is concerned Tirtha dvangshah Then we have the sutra krityair ranay Two one and forty three This sutra has got two words krityair and ranay Krityair is three slash three of kritya Kritya means a kritya suffix So krityair means with the words having kritya suffix at the end Ranay is seven slash one That is it means in the sense of a debt Words continued are sup and sahasupa Samarthapadavidhi is obviously there Saptami is continued Saptami is one slash one And therefore because of prathaman dirjitam samasopasar janam The words in the saptami vibhakti is termed as opasar janam And then opasar janam purvam applies And ensures that the word ending in the saptami vibhakti occupies The initial position of the compound Also known as the purva nipata Now here we have the prathipadika in the first padha With the saptami vibhakti And then the second padha also has the prathama vibhakti In the form of su which is preceded by a prathipadika Which is ending in the kritya pratyaya And as an output then we have the prathipadika Followed by the prathipadika ending in the kritya suffix The additional meaning is renna That is communicated only by the compound So the meaning communicated here is Debt that should be returned in a month So somebody has taken debt And now that is to be returned within a month So how do we refer to that debt? We say that maase deyam renam So maase deyam is the laukika vigraha And now we have the alaukika vigraha In the form of masa plus me plus deya plus su And we look at deya and its derivational history And we find out that deya is derived from the verbal root da With the addition of the suffix year And this year is a kritya suffix Followed by su So we have masa plus me plus da plus year plus su Now this is an alaukika vigraha Where all the conditions are met And so this is declared as samasa And so this will be declared as prathipadika by definition And after that me and su become part of the prathipadika And so supodhatu prathipadika yoho will apply And delete both me and year And we will get masa plus zero plus deya plus zero And when we remove the zero and other elements We will get the form masa deya And this compound output generated over here Will be the same as the sentence masa deyam renam Similarly one can also denote the forms like sambhatsara deyam Now it is noteworthy that the tradition Has also added a cultural angle To the concept of renam which is a debt The tradition says renagrahanam neogopal akshanartham The word renna here stands also for cultural debts According to Indian tradition or injunctions Of daily study or recitation Where rishi runa and deva runa and pitru runa Are considered to be the great debts That any individual inherits from the predecessors So there are examples Purvannagayam samah And here we have Purvannagaya Which is the derived output So one has to recite the samah Only write at the beginning of the day And to do so is in a way Repaying the rishi runa Similarly prataradhyaya anubhaka There is some portion of the veda Which is to be recited only in the morning So one recites this portion in the morning And that's how one repays the loan That this fellow has on the great sages So rishi runa is repaid in this particular fashion This is extremely important As far as the concept of runa is concerned As stated in the commentary on 2143 krityair ranay So runa is the additional meaning involved over here Which is not a meaning of any of the constituents And that is by which cannot be ascribed To any of the constituents And that is why it has to be accepted As the meaning of the entire compound output To summarize Saptami-Bibhakti-Takpurusha Is also stated by a very limited number of sutras The process of compounding is resorted to By the speakers sometimes to convey An additional meaning like censure Which is not the meaning of any particular constituent Such a meaning is not denoted by separate constituents And there are cultural extensions of terms In accordance with the traditional interpretations That are a highlight of this entire process We keep on studying the Saptami-Takpurusha With the study of some more sutras In the coming lectures These are the texts that are referred to by us And thank you for your patience