 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. In this course, we are concentrated on the Tattpurusha Samasa. Tattpurusha is one of the four major types of samasas in Sanskrit. Avaibhava, Tattpurusha, Bahubrihi and Vandva are the major four types stated by Panini in his Ashtadhyayi in this particular order. Tattpurusha Samasa is one of the most important samasas primarily because of the high productivity related to it. It also has got many subtypes as compared to other samasas. So Panini has in fact composed number of sutras in order to explain the Tattpurusha Samasa in comparison with the other three types of samasas. The derivation of the Tattpurusha Samasa can be shown in the simpler form in following way. X and Y, these are the two elements we have. They are independent, they are separate. They are independent in terms of the meaning as well as the word form as well as accent. The speaker however notices they are interrelated. So the speaker then resides to merge them together in the form of one output of the nature of X, Y. And so X, Y is one element and this is one element in terms of meaning as well as word form as well as accent. Now the speciality of the Tattpurusha Samasa is that in this one output Y acts as the head. What it means is when X, Y as a unit is to be related in the sentence with external word, that relation will happen only through Y. And if X is related to any other external word in the sentence without going through Y, such a samasa will be treated as an exception and the tradition will note down such samasas as as a samartha samasa. We also studied several sub-types of Tattpurusha Samasa. Starting from Vibhakti Tattpurusha, we also studied Karma Dharaya and Dvigu and also Ekadeshi Samasa followed by Naya Tattpurusha Samasa. Then we studied the Pradi Tattpurusha and also Gati Tattpurusha and then finally we are studying the Upapada Tattpurusha Samasa. This is stated by the sutra Upapadam ating. This is 2219. This sutra has got two padhas, Upapadam and ating. Upapadam is one slash one meaning the word designated as Upapada by 3192, Tattra Upapadam, Saptami is Tham. Upapada is termed as Upasarjana by the sutra Prathaman Yardhistham Samasa Upasarjanam. And then Upasarjanam Purvam ensures that this Upapada occupies the initial position of the samasa, Purva Nipata. Ating is also one-one, which means which is not a thing, that is which is not a thinganta. Words continued are Sup and Sahasupa and Samarthapada Vidhi. So the meaning of the sutra is the following. Any Subanta whose Prathipadikas are designated as Upapada is compounded with any other interrelated word which is not a thinganta. Now what is the need of the word ating over here? What is achieved by this negation? When we make not a thinganta a condition for this sutra to apply, the only other available option through this negation is the one which is not a thinganta. If we make not a thinganta a condition for this sutra to apply, the only other available option through this negation is that of a Subanta. And this is already available to us because of the continuation of the words. So we are forced to think that in this sutra the basic condition of Sup, Sahasupa does not apply, rather Sup and Sah will only apply. So the structure of the output of this particular samasa will be of the following kind. We have the Purva-pada with the Prathipadika and Sup and the second member of the compound will consist of a dhatu added to it is the suffix krt, so dhatu plus krt, and the output would be the Prathipadika of the Purva-pada and dhatu plus krt. Now let us study the next sutra in the section in which krt suffixes are stated in the environment of Upapada, thereby leading to the derivation of the Upapada samasa by the sutra Upapadam ating. Now the sutra that we are studying right now is This is the negation sutra. Now means not. This is 7 slash 3, which means when these are the Upapadas. Words continued are 3191, which means immediately after a verbal root. Pratyayaha, this is 311 and suffix krt is continued from 3 to 16. Tattrapapadam-saptami-stham continues from 3192. Krtating continues and krt also presents itself. The sutra krt states that the suffix krt denotes the meaning krta. Kriyaha also continues, which means immediately after the verbal root kru. Now the meaning intended over here is that the suffix krt is not added in the sense of a krt to verbal root kru when Upapada is related to the action of doing in the sense of a karma and when they are amongst Shabdashloka etc. And if the compound conveys an additional sense of cause, habit and favorability, the by default suffix un gets added. I repeat, the suffix krt is not added in the sense of a krt to the verbal root kru when Upapada is related to the action of doing in the sense of a karma and when they are amongst Shabdashloka etc. And if the compound conveys an additional sense of cause, habit and favorability, the by default suffix un stated by 321 karman nyan gets added. So now if the meaning is one who makes sound and the laukika vigraha is Shabdham Karoti. And so here the meaning intended is one who makes sound. Shabdha is related to the action of doing as karma. And so this negation would apply and the other suffixes won't apply. We go to the by default suffix un and generate the compound output in the form of Shabdakara. Similarly, if the meaning to be expressed is who makes a verse and Shlokam Karoti is the laukika vigraha and Shlokakara will be the finally derived compound output when we add the suffix un to the verbal root kru and this un is stated by 321. Similarly, one who makes quarrel and this meaning is expressed by the laukika vigraha kalaham karoti where kalah is linked to the action of doing as karma and so we add the suffix un by karman nyan 321 the by default suffix and derive the finally derived compound output kalah kara. In all these examples the suffix t would have generated Shabdakara, Shlokakara and kalah kara that is not generated. Similarly, when we have the meaning one who makes verse we also have Gatham Karoti as the laukika vigraha and by adding the suffix un by 321 in the effect of the negation provided by this sutra we get the compound output as Gathakara and not Gathakara which would have been the case by adding the suffix t. Also one who makes enmity if this is the meaning to be expressed vairam karoti is the laukika vigraha and we do the processing by adding the suffix un and we get the compound output as vairakara and not vairakara which would have been the output had we added the suffix t. Then when the meaning is who makes flattery chaatum karoti the compound output generated is chaatukara by adding the suffix un to the verbal root kru and not chaatukara which would have been the output by adding the suffix t. Similarly, who makes thread is the meaning to be expressed and the laukika vigraha is sutram karoti and then the compound process happens and the output generated is sutrakara and not sutrakara if the suffix t would have been added over here. Now when the meaning is one who makes the chant the laukika vigraha to express it is mantram karoti now na shabda shloka et cetera this negation happens and sutra suffix is not added so we don't get the form mantrakara we rather add the by default suffix un so we get the form mantrakara as the derived output. Similarly, when the meaning to be expressed is who makes word the laukika vigraha is padam karoti and the compound output is padakara by adding the suffix un and not padakara which would have been generated by adding the suffix t but this particular sutra negates it and so the by default suffix is added and padakara is derived. Let us now proceed to the next sutra which is stamba-sakrotor in 3224 there are two padas in the sutra stamba-sakrotor which is in 7-2 and in which is in 1-1 stamba-sakrotor is 7-2 which means when these are the upapadas stamba and sakrat in is 1-1 so it is a pratyaya so the words continued are dhatoho from 3191 which means immediately after a verbal root pratyayaha is continued from 311 tatra-upapadam-saptami-stham from 3192 krita-ting from 3193 kartari-krita is also present which says that the meaning of the suffix n is karta kriyaha is continued which means immediately after the verbal root kru now the tradition has added a statement brihi-vatsayo-riti-vaktavyam now stamba-sakrotoh this unit has got 2 upapadas and brihi-vatsayoh also has got 2 elements so there is yathasan khyanyaya and so when stamba is compounded with kru and in the meaning denoted is brihi and when sakrat is compounded with kru plus in the meaning denoted is vatsa so the overall meaning of the sutra is the following the suffix in is added in the sense of a karta to the verbal root kru when the upapada is related to the action of doing in the sense of a karma and when they are amongst the 2 stamba as well as sakrot and if the compound denotes rice grain and calf respectively I repeat the suffix in is added in the sense of a karta to the verbal root kru when the upapada is related to the action of doing in the sense of a karma and when they are amongst stamba and sakrat and if the compound denotes rice grain and calf respectively so if the meaning is who makes stock stambam karoti and here we add the suffix in to the verbal root kru so we get the form stambakari as the finally derived compound output stambakari similarly one who makes dung if that is the meaning to be expressed we get the lawgika vigraha as sakrat karoti and we add the suffix in to the verbal root kru and we get the forms sakrat kari as the compound output sakrat karihi vatsa the calf these are the specific meanings to be conveyed by the compound next we go to one more important suffix khash the sutra is eje khash 3228 there are 2 padas in the sutra eje he and khash eje he is pi slash 1 of eji which means immediately after the verbal root eji which means to make to tremble eji is a causative reference which is eje plus e khash is one slash one khash means a khash is the marker which brings in an addition of m and shah brings in the term sarva dhatuka and so the suffixes get added the words continued are dhatoh from 3191 which means immediately after the verbal root pratyayaha from 311 karmani 7th dash 1 from karmanian karma as the upapada tattrapapadam saptam is thumb from 3192 kruthating from 3193 karatari kruth is present from 3467 so this says that the meaning of the suffix khash is karta so the overall meaning of the sutra is the suffix khash is added in the sense of a karta to the verbal root eji when upapada is related to the action of doing in the sense of a karma I repeat the suffix khash is added in the sense of a karta to the verbal root eji when the upapada is related to the action of doing in the sense of a karma so the meaning to be conveyed is one who makes people tremble in this meaning now we have janam eji yati as the laukika vigraha janam eji yati now janam is related to the verbal root eji as karma so now eji khash applies and adds the suffix khash to eji so upapada nothing applies upapada samasa takes place so samasa saudnya takes place so prakibadika saudnya takes place supadhatu prakibadika jo applies and am is deleted so you have janam plus zero plus eji plus khash that is a now because khash has got shah as a marker so it is termed as sarvandhatuka and therefore another internal suffix is added so we have janam plus zero plus eji plus a plus a and then we have janam getting an addition in the form of m because of the marker kh so we get janam plus eji plus a now this eji is substituted by eji because of the sarvandhatuka ardhatuka yoho so we have janam eji plus a and then the sandhirul applies and eji is substituted by eji so janam plus eji plus a plus a and another sandhirul takes place and pararupa sandhi happens and both the akaras are merged together and so now we get the form janamejaya janamejaya means one who makes people tremble and similarly you can also derive the form angamejaya now there are some statements in this particular tradition on this particular sutra adding some more examples and some usages so this statement says that in this section of suffix khash the verbal roots ajar the dhait tudha and ha are to be added the upapadas being vata suni, tila and sharda so what it means is that immediately after these verbal roots when these are the upapadas suffix khash is added so when the meaning is a deer who runs to vend who is very fast so we have vatam ajati as the laukika vigraha and so now the suffix khash will be added to the verbal root ajar and then we derive the final compound output as vatam ajah so vatam ajah mragah a deer who runs to vend then when the meaning is a baby who sucks the she-dog and so shunem dhayati that is the laukika vigraha and so we have the suffix added khash added to the verbal root date and we get the form shunem dhayat in vatam ajah and shunem dhayat the augment ma is added because of the marker kh similarly one who crushes the season and we have tilan tudati as the laukika vigraha and the finally derived compound output is tilan tudah then we have the meaning who releases the gas shardham jahati in this particular meaning we have the compound output shardhan jahat now we go to the next sutra this we have already discussed in the initial lectures of this course when we talked about asamartha samasa the sutra is asurya lalata yoho dhrushitapoh there are two padhas in the sutra this is 3236 so asurya lalata yoho is 7 slash 2 when asurya and lalata are the upapadas dhrushitapoh is 6 slash 2 which is a way of mentioning 5 slash 2 which means immediately after the verbal roots dhrusha and tapoh words continued are dhatoho, pratyayaha and karmani also tattrapapadam saptami stham as well as krdating the suffix kash is stated over here and kartharikrith says that the meaning of the suffix kash is karta so now the meaning of this sutra is the following the suffix kash is added in the sense of a karta to verbal roots dhrusha and tapoh when the upapada is related to the action of doing in the sense of karma and when it is asurya and lalata repeat the suffix kash is added in the sense of a karta to verbal roots dhrusha and tapoh when the upapada is related to the action of doing in the sense of karma and when that upapada is asurya and lalata so when we have the meaning one who does not see sun suriyam napashyati rajadaraha the wives of the king they are so well protected that they do not see even the sun suriyam napashyati and then in this particular laukika vigraha the word asurya is compounded with the verbal root dhrusha when the suffix kash is added so the markarsha in the suffix kash the middle pratyaya is added then dhrusha is substituted by pashya and so we have then the augment ma added to asurya because of the marker kha and finally we get the compound output asuryam pashya we have said that suriyam napashyati is the laukika vigraha in which na is not linked with suriyam na is linked with pashyati and so now in asurya ur is an element which is not linked to an external element through the head and that's why this is called asamarthasamasa so we get the finally derived output as asuryam pashya similarly one who heats up the forehead when this is the meaning to be expressed lalatam tapayati is the laukika vigraha and we add the suffix kash and then there is the other process that happens and we get the final form lalatantapah lalatantapah suriyah so lalatantapah is the finally derived compound output in accordance with this sutra asurya lalata yoho durushit tapoho to summarize the meaning of the verbal roots can be simple as well as complex or derived as is the case of causative meaning in 3, 2, 28 and 36 8 3, 2, 36 is an example of a sutra stating asamarthasamasa semantically unrelated words are assumed by the grammarian to have been compounded first as an input to the other complex compound the output of 3, 2, 36 has a restricted usage it does not mean that the king's wives never see sun it means that they are so well protected these are the texts referred to we continue reading the upapada fatpurusha samasa with some more suffixes stated in 3, 2 in the coming lecture thank you for your patience