 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. Vishvesham Satchitanandam Vandeham Yokilan Jagat Charikarthi Bari Bharti Sanjariharthi Leelaya Vishvesham Satchitanandam Vandeham Yokilan Jagat Charikarthi Bari Bharti Sanjariharthi Leelaya We are studying Tatpurusha Samasa. We have studied the general features of the Tatpurusha Samasa. And right now, and we also, along with the general features, studied the sub-types of Tatpurusha Samasa. The first amongst them is the Vibhakti Tatpurusha. And we have been studying the Vibhakti Tatpurusha for some time now. The main characteristics of the Tatpurusha Samasa can be shown in the form of an equation of this kind. Where you have X and Y, the two constituents. They have independent status. They have separate identity. They denote separate meanings. And they are, in fact, two entities. They are also semantically related. And then, both X and Y, they undergo the process of compounding as laid down by the grammar of Panini. And X, Y as one unit as an output is generated. This is one unit. And that's why both are put in the pair of the square brackets. Amongst them, Y, which is the second member, or the Uttarapada of the compound, assumes the head-ship. Y, semantically, is the head of this particular unit. And so, X, Y as one unit will be related to any other external unit through its head, namely the Y element. Earlier, they were two elements. And now, there is only one element. This is true as far as the meaning is concerned, Artha is concerned, Shabda is concerned, and also the Swara is concerned. We said that Vibhakti Tatpurusha is an important kind of Tatpurusha. And we have studied, so far, the Dvitya-Vibhakti Tatpurusha, also the Tritya-Vibhakti Tatpurusha. The Dvitya-Vibhakti Tatpurusha was stated by some sutras, beginning with Dvitya, Shritati-Tapati-Tapati-Tapati-Tapati-Tapati-Tapati-Tapati-Tapati. The Tritya-Vibhakti Tatpurusha is stated by Tritya-Tatkrtarthenagunavachanena. Then we studied some more sutras, which state the Tritya-Tatpurusha. And there are some sutras which state the process of compounding in order to denote an additional meaning, which is not denoted by the independent words in the sentence. So compound is generated primarily for the purpose of conveying this additional meaning. And we have seen examples like Kakapeya-Nadi or Vata-Chedhyam-Tranam as to how the stuti or minda, either of them, the praise or the censure, either of them, is conveyed by the compound. That is exclusively the feature of the process of compounding. That is over and above the meanings of the constituents of the compound. Now it is time to study the Chaturthi-Tatpurusha compound, Chaturthi-Tatpurusha. While we are studying these Vibhakti-Tatpurusha compounds, it must be noted here that the fact that the Vibhaktis are stated in these sutras, and now Chaturthi, Chaturthi-Tadhartha, and then Panchami will come, Panchami Bhayena, and then Saptami, Shoundahi and so on, the fact that these Vibhaktis are stated as input tells us quite a lot about the process of compounding and its base. These Vibhaktis generally express the Karakas amongst other relations. Sometimes they also express non-Karaka relations, but most of the time they do express the Karaka relations. So it is quite clear now that Samasa is based on this Karaka principle and the Karaka is denoted by the respective Vibhaktis. We have already studied that the Vibhakti which is part of the Samasa gets deleted by Supodhatup Pratyapadika Yoho. This deletion though formal cannot erase the semantic effect. The semantic effect of the presence of the Vibhakti does remain, which gets converted into the overall meaning of the compound. So, Vibhakti Thakpurusha tells us about the base as far as the Vibhakti is concerned for the process of compounding. As we have been saying, it is the Padas as part of the sentence, and so to speak then the sentence is the input of the process of compounding and a Pratyapadika, a nominal root is the output of the process of compounding. This nominal root again becomes an input for the derivation of a sentence. Having studied all these and many more theoretical aspects, let us now proceed to study the Chaturthi Vibhakti, Thakpurusha and the Sutra that prescribes it. There is only one Sutra dealing with the Chaturthi Vibhakti, Thakpurusha, which is very surprising and also very problematic. The Thakpurusha Samasa, which is one of the biggest umbrellas, biggest baskets in the overall process of compounding, is accounted for by some number of Sutras, amongst them only one Sutra deals with the Chaturthi Vibhakti, Thakpurusha is little problematic. And as we shall see, the tradition has to overcome this problem by proposing several different solutions. We have studied some of them in the previous lectures, but we shall also deal with this aspect in this particular lecture. Let us now proceed to study this one Sutra, 2136, which prescribes the Chaturthi Vibhakti, Thakpurusha. And the Sutra is Chaturthi Tadartha Artha Balihita Sukha Rakshitayihi. Repeat, Chaturthi Tadartha Artha Balihita Sukha Rakshitayihi. So this Sutra has got two padas. The first one is Chaturthi and this padha is in the Prathama Ekavachana. Obviously because it is Prathama, this is termed as Upasarjanam. Following the Sutra Prathama Nrdishtam Samasa Upasarjanam. And because the word Chaturthi is termed Upasarjanam, Upasarjanam Purvam states that the words that end in Chaturthi, they should occupy the initial position of the compound. So this word Chaturthi stated in the Prathama Vibhakti ensures that there is Purvani Patta of the word in Chaturthi, which is semantically related with the other word. The second word in the Sutra is Tadartha Artha Balihita Sukha Rakshitayihi. And the constituents of this big compound are Tadartha Artha Balihita Sukha and Rakshitayihi. This is 3 slash 3, Tritiyabahu Vachana. So together with all these words, that is the meaning of this big compound. Words continued in the Sutra are Sup from 2-1-2, Subha Mantriti Parangavatsvare, Sahasupa 3-1 from Sahasupa 2-1-4. Of course Samarthapadavidhi is present in this entire section. So now we have the compound in this particular format where we have this Purvapada at the end of which appears the Chaturthi Vibhakti after Prathipadika. And the second Pada is such that there are these words and the words expressing these meanings. These are the words which are the Prathipadika words and of course there is the suffix Su which is stated over here. So Chaturthi and the Tadartha Artha Balihita Sukha Rakshita. These are the Prathipadikas. And then the output generated is the Prathipadika in the first Pada and followed by Tadartha Artha Balihita Sukha Rakshita, any one of them as the Uttara Pada. That is the output of the application of this particular Sutra. Now let us see what is the meaning of the different words which are part of the Sutra. First of all let us see what is Tadartha. Tadartha literally means for that or the purpose of that. Even though this is the primary meaning, the tradition has chosen not to interpret this word in this particular fashion. They say that there is another word Artha which follows immediately. If the word Tadartha also means the same thing, there is redundancy as far as the word Artha being stated in the same Sutra in the very next sequence. So this word Tadartha must mean something different and the tradition has stated that this means the cause and effect relationship, namely the Prakriti Vikriti Bhava. So when such a relationship is denoted, the Chaturthi Vivakti is to be used. And we shall see the examples. The word Artha means purpose. The word Bali means offering. Hitta means benefit. Sukha means happiness. And Rakshita means protected. Now let us look at the examples. First the examples of Tadartha. The meaning that the speaker wants to communicate is the wood for sacrificial post. So a post is to be erected in the sacrifice and this post must be made up of a particular kind of wood. So post will be the effect. Wood will be the cause. So there is a cause and effect relationship between the wood and the post. Now we need the post for the sake of this particular sacrificial post. This gets expressed by the following laukika vigraha. Upaya Daru. Daru is the wood. Up is the sacrificial post. Upaya Daru. So there is a Prakriti Vikriti Bhava relationship between the meaning of Up and Daru. And therefore now these two meanings are interrelated. And therefore they become eligible to be compounded. So now we have this laukika vigraha. Upaya Daru. And then the alakika vigraha is Yopa plus Ghe plus Daru plus Su. Now this becomes Samasa and this then becomes Pratipadika. And Ghe and Su they become part of the Pratipadika. And so Suppadhatu Pratipadika applies and both Sups are deleted. And so you get the final output of the compound process in the form of Yopa Daru. This is the compound and this conveys, this denotes the same meaning as Upaya Daru. What it means is that the post is made up of wood. And similarly we also have the other example where the meaning to be conveyed is gold for the ring. So the laukika vigraha is Kundalaya Hiranyam. Kundala and Hiranyam are the two elements where there is cause and effect relationship. Kundala is the ring, Hiranya is gold. Now gold is for the purpose of creating a ring. So the ring is created out of gold. Gold is the material from which the ring is made. Clearly there is cause and effect relationship. And in order to express this we use Chaturthi. And now such a Chaturthi gets compounded. So we have Kundala plus Ghee, plus Hiranya plus Su has the ear-love-kika vigraha. Now here the Samasa Saudhna applies and so also the Pratipadika Saudhna. So this is a Pratipadika. So Ghee and Su both are now the part of the Pratipadika. And so Supodhatu Pratipadika applies and deletes Ghee and Su. So you have Kundala plus 0, plus Hiranya plus 0. And then we join them together and we get the final derived output in the form of Kundala Hiranyam. Which means the same as Kundalaya Hiranyam. Now there is a cause and effect relation between Kundala and Hiranya as well as Yupa and Daru. The post is made up of wood and the ring is made up of gold. So in this cause and effect relationship we add Chaturthi Vivakti and then such a Chaturthi Vivakti gets compounded. That is the meaning of Tadartha. Stated in this particular Sutra, Chaturthi Tadartha Artha Balihita Sukha Rakshetahi. Tadartha also means for, for example A for B, A for B. So B Artha A, this is how you will put it. However, according to the tradition the compounding does not take place in such a meaning condition. And the reasoning is provided if this was indeed the condition as intended by the Sutra Karra, the other words in the Sutra, namely the word Artha would become redundant. So in case of Randhanaya Stali, a plate for serving the food, for example, the compound does not take place. Because even though Stali is for the sake of serving, there is a relationship of far indicated by the word for, but there isn't any cause and effect relationship and that is the reason why there is no compound. The meaning is for and not the cause and effect. This is the meaning of the word Tadartha in the Sutra. Let us proceed further. The next word stated in the Sutra is Artha. Artha means purpose. Now there is a statement in the tradition which says Arthena Nitya Samasaha. There has to be a Nitya Samasa and Vishesha Lingatacha Iti Vattavyam. What it means is, following should also be stated. With the meaning, purpose, there should be a compound which will be characterized as Nitya Samasa of Asvapada Vigraha type and with the gender of the qualified. So the gender of the compound together with the word Artha would be determined by the gender of the qualified. Now this statement adds new dimensions to the process of compounding. When we say that it is a Nitya Samasa, we assume that the sentential base cannot have the word Artha in it. And this statement also means that the compound would eventually become a qualifier and it will take the same gender as the qualified. The Sutra also assumes that Chaturthi Vibhakti is stated by Panini in association with the word Artha. But this is not the case. But now on account of this particular Sutra, one can say that the grammar does assign the Chaturthi Vibhakti in association with the word Artha. This inference is possible. So now we have the meaning Dvijaayayam for the twice spawn. And in this case, we will have Dvija plus Nye plus Artha plus Su as the Alawika Vigraha. And then because there is Samasa Saudnia, there is also Pratipadika Saudnia and so Nye and Su, they are part of the Pratipadika and hence Supodhatup Pratipadika jo applies and they both get deleted. And so we have Dvija plus Artha and then it is Dvija Artha after applying the Savarna Virga Sandhi. This will be the finally derived compound output. Then similarly, we can also have if the meaning is Sup for the twice spawn, we can have the compound Dvijaarthaha Supaha. Here the word Supa is Visheshya. Dvijaartha is its qualifier and therefore it assumes the gender of Supa which is masculine and so it there is Dvijaarthaha. Next, if the meaning is rice gruel for the twice spawn, Dvijaartha yavaaguhu. That is the expression that we can get. Dvijaartha yavaaguhu. Similarly, if the meaning intended to be conveyed is milk for the twice spawn, we can say that it means Dvijaartham payaha. Now in case of Supa because it is masculine, Dvijaartha also took the masculine gender. Since yavaaguhu is feminine, Dvijaartha also became feminine and payaha is neuter so Dvijaartham is also neuter. So this is what is called as Visheshya-Nignatha. Then we have the meaning offering for the being Bhutaya-Balihi. Bhuta is the any being, Bali is the offering. So Bhutaya-Balihi. Now from this Laukika-Vigraha, we go to the Alawika-Vigraha and we have Bhuta plus Ghee plus Bali plus Su. Because this is a Samasa, so this is also a Pratipadika and so Ghee and Su are the part of the Pratipadika and so Supodhatup Pratipadika yava applies and deletes Ghee and Su and so we get Bhuta plus Bali and then finally when we join them together we get Bhuta-Bali as the finally derived form of the compound. This form conveys the same meaning as the word Bhutaya-Balihi. So there is the principle of Samartha which is closely followed. Then we have the example beneficial for cows. So Laukika-Vigraha in order to express this meaning collected by the speaker is Go-Bhaha-Hitam or Go-Bhyo-Hitam. So this Laukika-Vigraha gets converted into the Alawika-Vigraha in accordance with the desire of the speaker into Go plus Vyas plus Hitta plus Su. This is the Alawika-Vigraha and this is where the process of compounding starts. So we then delete Vyas and Su and we get Go plus Zero plus Hitta plus Zero. And then we join the words together and we get the word form Go-Hitta. Go-Bhyo-Hitam, Go-Hitam, Go-Hitta conveys the same meaning as Go-Bhaha-Hitam. Next we have the meaning happiness for horse. Ashvaya-Sukham and this Laukika-Vigraha gets converted into the Alawika form namely Ashva plus Gya plus Sukha plus Su. And then this becomes a Samasa. So it becomes a Pratipadika and so Supodhatu Pratipadika joho applies and deletes Gya as well as Su. So we have Ashva plus Zero and Sukha plus Zero and then we bring the two together and we get the form Ashva-Sukha. This is the compound output derived from Ashvaya-Sukham. And finally we have the meaning protected for cow, Gave-Raksitam. This is the Laukika-Vigraha and we process it further and first we get Go plus Gya plus Raksita plus Su. Then because this is a Samasa, so this is also a Pratipadika and so Supodhatu Pratipadika joho applies and deletes both Gya and Su and so we have Go plus Zero plus Raksita plus Zero. And so we get the finally derived output in the form Go-Raksita. This is same as Gave-Raksitam as far as meaning is concerned. So as we stated earlier, there is a problem. There is only one sutra about the Chaturthi-Vivakti-Takpurusha in the entire grammar of Panini. Now how to account for other compounds of similar semantic structure, not explicitly stated by Panini as the Chaturthi-Vivakti-Takpurusha Samasa, how to account for them remains a big problem. For example, Ashva-Ghasa, food for the horse. Now the solution found out by the tradition is that such compounds are interpreted by the tradition as Shasti-Takpurusha. Denoting relation in general, Ashva-Sambandhi-Ghasa. The compound is dissolved then as Ashvasya-Ghasa, meaning food related to horse. And then because this is a Shasti-Samasa, so there is sanction in the grammar of Panini and then the relation is in general, so then that semantic condition is also restored and the compound is generated. To summarize, the Chaturthi-Vivakti-Takpurusha is an example of how the grammar is not matching with the usage that grows or varies in the course of time. The tradition had to find ways of capturing and explaining the usage that cannot be covered here. Perhaps addition of new statements accounting for such forms can also be a good idea. The compound prescribing sutra also give us a clue about the Vivakti prescribing sutra in general, in several cases. Next we study the Panchami-Vivakti-Takpurusha in the next lecture. These are the references, these are the traditional sources and I thank you for your patience.