 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 Mangala Charana. We are studying the Tattpurusha Samasa, which is an important type of compounds in Sanskrit. We have said that there are four types of compounds, a Vihava, Tattpurusha, Bahuvrihi and Dvandva stated in this particular order in the text of Ashtadhyayi. We also said that the Tattpurusha Samasa is explained in the Ashtadhyayi with numerous sutras in comparison with the other samasas, be it the compound prescription sutras, the Samasa Vidhyayaka Sutras or the Samasanta Pratyayay Vidhyayaka Sutras or the Samasa Swara Vidhyayaka Sutras. We also stated that there are numerous subtypes of the Tattpurusha. The formation of the Tattpurusha compound can be shown in the form of an equation, a simple equation in this manner. We have X plus Y two different entities in terms of meaning as well as word form as well as accent, but they are interrelated. And the speaker of Sanskrit thinks about merging these two entities together in all those spheres. And so the process of compounding happens as laid down by the rules in the Panayana grammar and a new entity emerges. And this derived entity is XY. And this is one word denoting one meaning with one accent. So there is Ekarthibhava, three features. Ekarthia, Ekapadya and Ekasvarya. Now in the Tattpurusha Samasa the entity thus formed which is XY as a peculiar feature namely Y which acts as the head of the unit. And that is why Y is shown with bold characters. So when XY as one unit is to be related to any other external unit of the sentence that relation will happen through Y. As we have already said that it is the sentence which is an input of the derivation of the Samasa and the output is the Pratyapadika which again becomes part of a sentence. So Y which is the head through which XY will get related to other words in the sentence at the end of the derivation of the compounding process. Those words in which the element like X is interrelated to the other word not through Y but independently they are termed as Asamartha Samasa and exceptions and we have studied Asamartha Samasa earlier in this particular course. We also said that the Tattpurusha Samasa has got several subtypes. Amongst them we have already studied Vibhakti Tattpurusha. While studying the Vibhakti Tattpurusha we say that the Vibhakti Tattpurusha highlights the fact that the Samartha theory, the theory of compounding is based on the Karaka theory. We studied the Vibhakti Tattpurusha in some detail and now we are studying another very very important subtype of Tattpurusha called Karmadharaya. We said that Karmadharaya Samasa is stated in 2.1 from the Sutras 2.149 onwards up to the end of 2.1 that is 2.172. This entire section is governed by the Adhikara Samanadhi Karana. So, Samanadhi Karana is the core part of the Karmadharaya Tattpurusha compound semantically and this is what is also highlighted in the definition of Karmadharaya as proposed in the Panimian grammar. The Sutra is 1.242, Tattpurusha Samanadhi Karana Karmadharaya, Tattpurusha Samanadhi Karana Karmadharaya. What this means is that Tattpurusha compound in which the constituents denote one and the same entity as referent is termed Karmadharaya. So, that Tattpurusha in which the constituents denote one and the same entity that means they have coreferentiality relation as referent then such a Tattpurusha is termed Karmadharaya. And the state of being Samanadhi Karana is called Samanadhi Karanya which is defined by the tradition in the following line. So, the words which have different pravṛttinamittas, different causes for their usage, they when stand for one and the same meaning then they are said to be in relation of coreferentiality or Samanadhi Karanya. In the previous lecture, in this context, we studied the Sutra, Purvakalai Ksharvajarat Purananavakevalaha, Samanadhi Karanena. Let us now study the next few sutras dealing with the Karmadharaya Samasa. First, let us deal with Dixankhe, Saudhnyayam 2150. There are two padas in the sutra, Dixankhe and Saudhnyayam. So, Dixankhe is in the Prathama Vibhakti. What it means is words indicating Dik that is direction and number, Sankhya. Since this is in Prathama, the words indicating direction and the number, they will be termed as Upasarjana because of the sutra, Prathama nirvastam samasa upasarjanam. And because of the sutra upasarjanam Purvam, these words will occupy the initial position of the Kampaan, also known as Purva Nipata. The second word in the sutra is Saudhnyayam. This is in the seventh case, in the sense of a name or a term. The words continued are Suphasupa and Samarthapadavidhi and also Samanadhi Karanayana with the same referent. And so, the overall meaning of the sutra, Dixankhe Saudhnyayam is the following. Any subanta which denotes direction or number is compounded with any other interrelated coreferent subanta when the compound denotes a name or term. I repeat, any subanta which denotes direction or number is compounded with any other interrelated coreferent subanta when the compound denotes a name or a term. And this is a nityasamasa of a vigraha type. Here is an example. East Ishukama Shami. Now Ishukama Shami is the name of a particular place. And when you are referring to the eastern part of it, that part is being referred to as East Ishukama Shami. And this is used as a term, as a name of a particular place. So, now we have Purvaasau Ishukama Shami. Now Purva and Ishukama Shami, these are two separate entities having separate meanings. But in this context, they are referring to one and the same entities. So, there is this Samanadhi Karanayana relation that exists between these two. And so now, because of this semantic relatedness, the compound process will begin. And of course, there will be Purva plus Su plus Ishukama Shami plus Su as the next step. This is the alaukika vigraha. And there will be samasa saudhnya followed by the prathipadika saudhnya. And then both the Su prathayas will be deleted by the sutra supodhatup prathipadika yoho. And so we have Purva plus zero and Ishukama Shami plus zero. And now, because these two words are in the relation of Samanadhi Karanayana, the Pumvatbhava will take place on the Purva pada as a Purva pada karya. Stated by the sutra, stryapumvat, bhashitapumskadanum samanadhi karane stryapurani priyadeshu 6334. So, Purva will be reduced to Purva, its prathipadika form. And then Purva Ishukama Shami. And we have the gunasandhi taking place. Purva Ishukama Shami will be the finally derived compound output, which is a saudhnya, which is the name of a particular place. Similarly, now we have an example where sankhya occupies the initial position. So, the meaning to be conveyed is seven sages. And this is also a saudhnya, a constellation and some such element. So, we have saptrishayaha as the laukika vigraha saptrishayaha. So, now we have saptr plus jas, plus rishi plus jas. So, now we have saptan plus jas, plus rishi plus jas. And so, saptan plus zero and rishi plus zero after the laukika vigraha takes place and samasa saudhnya happens, prathipadika saudhnya happens. So, supadhatu prathipadika jo applies. And so, we have saptan plus zero, plus rishi plus zero. And so, we have saptrishi. And then we join them together by doing the gunasandhi. And we have the word saptrishi, which is the name of something. Next we go to an important sutra, which prescribes the karmadharaya compound. Taddhitharthottarapada samahare ch. And this sutra involves complex derivation process. There are two paddas in the sutra. Taddhitharthottarapada samahare seven one and ch meaning and. The word taddhitharthottarapada samahare has got three constituents, taddhitharthottarapada and samahare. And we shall study each one of them in some detail in a while. The words continued are sup and sahasupa and of course samarthapadavidhi and also samanadhi karanena meaning with the same referent. And also diksankhe from the previous sutra meaning the words indicating direction and number. Diksankhe is stated in the prathama vivakti. So, they will be termed as upasarjana by prathama nirjitam samasarupasarjanam. And by upasarjanam purvam, they will occupy the initial position of the compound. In the sutra, the word taddhitharthottarapada samahare is in the seventh case, which is laying down a general environment, condition for the compounds to take, compound to take place. And the words in the compound are diksankhe in the initial position and the samanadhi karanasubanta in the second or final position of the compound. So, the meaning of the samasar is that is the following. Any subanta which denotes direction or number is compounded with any other interrelated coreferent subanta when the compound is made in the following three contexts. Taddhitharthay vishaye uttara-pade paratha and samahare vajche. When taddhitharth, the meaning of the taddhithasafix is the domain, is the vishaye. When uttara-pade is following and samahare is the denoted meaning. So, when we say taddhitharthavishaye, what it means is when a taddhithasafix is to be added or when a taddhithasafix is the condition and the environment of the earlier compound. What it means is when the compounding process is becoming an input to adding a taddhithasafix and so this becomes anithya samasa. So, the structure of this particular samasa is shown in this manner. There is this subanta and this subanta, they both are related in the sense of coreferentiality and the important point is that there is this taddhithasafix to be added. So, in the environment of this taddhithasafix, these two subanthas they are stated to be compounded by this particular sutra. So, this taddhithasafix acts as an environment. In a way we can also say that this samasa is becoming an input for this taddhithasafix to be added and also to be processed. Uttara pade parataha means when an uttara pade follows immediately. So, this is also anithya samasa. This means that the compound is made within another compound. So, we have these two subanthas which are semantically related because they are coreferential, they get compounded when another subanta follows. That means these two subanthas will get compounded and the compound output will be one pratipatika to which will be added one sup. So, now we have this compound output subanta followed by this subanta and they will be compounded again and the output generated would be another pratipatika followed by another subanta. So, now this sup is to be compounded with compounded sup and in such a case the earlier subanthas they get compounded. So, this is a compound within a compound and this is a very peculiar feature of Sanskrit compounds. We have already seen that the term used for such compounds is garbha. So, tattpurusha garbha tattpurusha, dvandva garbha tattpurusha and so on and so forth. And finally samahare vatche when collection is the meaning denoted by the compound. When that is the case, so this is the semantic condition then this compound takes place. Now it is to be noted that there is no semantic compatibility of direction and collection of meanings and therefore there is no such compound happening between the words denoting direction and the samahare. Let us now take the examples. First we have the meaning one who is born in eastern room if that is the meaning to be conveyed then we have purvasyaam shalayaam bhavaha as the lawkika vatche in which purvasyaam shalayaam is the lawkika vigraha for a compound and bhavaha is another meaning required and stated which will be expressed by a taddhita suffix. So, the sutra 42106 prescribes the suffix here in the sense of bhava and so we have purvasyaam shalayaam bhavaha where bhava is the meaning which becomes the vishaya for purvasyaam and shalayaam to be compounded. So, when the suffix here is added in this domain purvasyaam and shalayaam they get compounded. Purvasyaam and shalayaam are related to each other because they are co-referential they are referring to one and the same entity one and the same referent. So, now we have purva plus nyi purva plus nyi plus shala plus nyi. Now this is the lawkika vigraha of the compound in the domain of nyiya which means bhava is stated by 42106. Now purva plus nyi plus shala plus nyi this becomes samasa and so it becomes pratipadika and therefore now supodhatu pratipadika applies and deletes both the sups. So, we have purva plus shala and then this ur obviously remains and so we have purva plus 0 plus shala plus 0 plus ur. Now at this stage the word purva which is purva-pada the purva-pada career takes place on this word which is umvad bhava and so here purva becomes purva it goes back to the pratipadika form and the one of the reasons is that they are co-referential and there are some other statements supporting this umvad bhava. So, now we have purva plus 0 plus shala plus 0 plus ur the tadidha suffix. So, we get purva-shala as the compound output in the environment of the tadidha suffix ur and then because of this ur the tadidha suffix where you have yin as the marker this initial vowel becomes aw which is vriddhi and so we have taditesh vachama dehe applying and also therefore we have purva-shala plus ur and then this final argh gets deleted because of 64148 and so we get the tadidha output purva-shala one who is born in the eastern room but in order to derive this tadidha we need to first form a compound of purva-shala. So, in the domain of the tadidha suffix yin or ur the compound has taken place. So, this is how tadidha arthe vishaye samasa happens. This is another example. Now, this is a very famous word and famous name of Kartikeya meaning is descendant of six mothers and there is a story which explains this particular term. We need not go into the detail of the story. Let us concentrate on the formation of the samasa. So, we have shannam matru naam apatyam as the sentence and here we have apatyam as the sense in which the tadidha suffix is prescribed in the paninian grammar. But now in the domain of this suffix explaining this meaning we will have to make the compound of shannam and matru naam. So, the alavkika vigraha is shash plus aam and shannam and matru naam are referring to one and the same entities. So, there is co-referentiality relation and therefore there is samasa that is possible. So, we have shash plus aam plus matru plus aam as the alavkika vigraha in the domain of the suffix an in the sense of apatyam stated by four one one one five maturut sankhyasam padrapur vayaha and so now this samasa takes place. So, the prathipadika saudhna takes place and so the soaps get deleted and so we have shash plus matru and a remains as it is and so we have shash plus matru plus aam and then because of this aam and the marker naam this initial vowel is lengthened. So, we have shash plus matru plus aam and then we have shash plus matru plus aam because of this four one one one five and then this shah is substituted by naam and then if I get the finally derived form shan matura. This is the taddhita form derived where there is the suffix pr denoting the meaning apatya and in the domain of this pr suffix which is a taddhita suffix we derive the compound in the form of shash matru in this particular way. So, taddhita arthe bisayi is a complex construction where you have a taddhita suffix which is there as a domain as an environment and we derive the samasa in this domain. Now, here is an example of the uttara-pade tattpurushaha uttara-pade paratha karma dharaya tattpurushaha The meaning is one who loves the eastern room. Purva shala priya yasyasaha. Now, this is a Bahuri compound that is why finally derived and the word priya is there immediately before this word priya we have the words purva and shala and they are referring to one and the same entity. So, they are co-referential and so when priya is the word that is uttara-pade we can compound these two words purva and shala and that is what we do here. So, purva plus su plus shala plus su plus priya plus su. This is the Bahuri compound that we are deriving within which there is this tadpurushaha that we are deriving first. Purva plus su plus shala plus su. So, this is first of all called samasa then it is called prathipadika. So, the subs of this prathipadika they get deleted by supodhatup prathipadika yoho. So, we have purva plus zero plus shala plus zero plus priya plus su and then there is pomadbhava that takes place. So, we have purva plus shala plus priya plus su and so we have the compound derived purva shala in the context of priya plus su uttara-pade paratha. And then purva shala becomes subanta and then purva shala plus priya plus zero and so we get purva shala priya as the finally derived compound output. This is an example where uttara-pada is immediately after and before that the compound takes place. This is a compound within a compound. So, this is a karma dharaya garbha bahuvrihi that we derived and we say that this bahuvrihi becomes an environment for the derivation of the internal karma dharaya. Similarly, now the sankhya and the uttara-pada condition. The meaning is whose wealth is five cows. So, pancha gavaha dhanam yasyasaha and here we have panchan plus chas and go plus chas and they get compounded when the uttara-pada is dhana dhana plus su. So, then they become pratipadika and there we have the samasanta suffix added namely tachi, gorat adhitaluki and so now we have panchan plus chas plus go plus chas plus a plus dhana plus su and then the soaps are deleted. So, panchan plus go plus a plus dhana plus su and now there is a sankhya that happens. So, we have panchan and govah and dhana and then this nir gets deleted. So, now we derive pancha govah as the finally derived compound output in the context of dhana. So, the finally derived output is pancha govah dhana which is a bahuvrihi compound whose internal constituent is a karma dharaya compound which is pancha govah and now here is the samahara a collection of five bundles that is the meaning to be conveyed and so we have panchanam, pulaanam, samahara and so we get panchan plus aam plus pula plus aam and so samasa saudhanya happens and pratipadika saudhanya also happens and so soaps are deleted and so we get panchan pula and then this nir gets deleted and we get pancha pula as the samasa output. Now this samasa output in the sense of samahara is also termed as dvigu. The sutra is sankhya purvodvigu. So, dvigu is part of takpurusha part of such karma dharaya and now akaraan totra padodvigu whose triyamishta is another statement because of which in the feminine there is e suffix that is added. So, we have pancha pula plus e and we derive the final form pancha puli. So, pancha puli plus e and pancha puli is a compound with a number occupying the initial position of a compound. Such a compound is technically called dvigu by the sutra sankhya purvodvigu to 152 and by the statement akaraan totra padodvigu whose triyamishta we get the forms like pancha puli to summarize the conditions in which the compound is prescribed over here in this lecture we saw are complex in nature. They involve recursive derivations of words where the process of compounding becomes an input and also when a tadita suffix is to be added or another compound is to be derived. There is semantically no compatibility between direction and collection. So, compound is ruled out theoretically in that case and we continue studying the karma dharaya samasa in the next lecture. These are the texts referred to and thank you very much.