 Welcome, I welcome you all to this lecture in the course, Samasa in Panini and Grammar, and this is the first course. We begin our lecture with the recitation of the Mangalacharana, Visvesham Sakchidanandam Vandeham Yo Khilan Jagat, Charikarthi Bari Bharati, Sanjari Bharati Leelaya, Visvesham Sakchidanandam Vandeham Yo Khilan Jagat, Charikarthi Bari Bharati, Sanjari Bharati Leelaya. We are studying in detail, Tattpurusha Samasa. We are studying the sutras that prescribe the Tattpurusha Samasa in the Grammar of Panini. We have already gone through the theoretical background of the overall process of compounding and then also the Tattpurusha Samasa. The features of the Tattpurusha Samasa can be summed up in the form of an equation which is very simple which is of this kind. So, we have X and Y as two different entities, independent, separate, however interlinked and then the speaker thinks of merging them together into one unit and then after this merging happens we have one unit called X, Y and this is one unit in terms of the meaning as well as the word form as well as the accent. X is a separate word, Y is a separate word, X has got its own meaning, Y has got its own meaning, X has got one accent, Y also has got one accent. Now, when X and Y are merged together and X, Y as a compound is formed, this is one unit. So, this entire unit conveys one meaning. This entire unit has one word form. This entire unit will have one accent. So, these three features namely Aikapadya, Aikarthya and Aikasvarya are the hallmark of this particular process of compounding. In Tattpurusha Samasa, out of X and Y, it is Y which is the Uttarapada, the second member of the compound which assumes the head ship. So, Y becomes the head. This is the by default position as far as the meaning is concerned and as far as the word form is concerned also. So, the unit X, Y will be semantically linked with any other unit only through its head namely, Y and never through X. There are however, exceptional cases where X is directly linked to some other external unit and they are therefore, termed as a Samartha Samasa. Y is highlighted to indicate this particular fact that it is the head amongst the two in the unit that is newly formed. We also stated that there are several subtypes of Tattpurusha Samasa. The prominent amongst them being the Vibhakti Tattpurusha Samasa, where the Vibhakti is the input and the Tattpurusha Samasa is the output. The Vibhakti is primarily where Dvitya, Trutiyya, Chaturthi, Panjami and Saptami that we have already studied. Now, these Vibhaktis denote the respective Karakas stated in the Ashtadhyayi. Trutiyya Vibhakti denotes Karma, Trutiyya, Karana, Chaturthi, Sampradana, Panjami, Apadana and Saptami, Adhikarana and that is the way they are related to the other words. So, Karaka theory is at the base which forms the interrelation between the words which later on get triggered in the Arthakasha of the speaker who thinks of joining them together in the merged format by doing the Ekarthi Bhava and so on. Now, after having studied the Vibhakti Tattpurusha and stated in the order in the Ashtadhyayi, namely, Vitya Vibhakti Tattpurusha, stated by the Sutras which begin with Vitya, Shritati, Patitaka, Tattya, Sthaprapta, Pannai, then Trutiyya. The Sutras beginning with Trutiyya, Tattkritar, Thena, Guna Bachana, then Chaturthi Tattpurusha which is stated by just one Sutra, Chaturthi Tadarthartha Balita, Sugharakshetaihi. Panjami is stated by a few Sutras starting with Panjami Bhayena. Saptami is stated by a few Sutras once again which start with Saptami Shoundaihi. After having studied these, let us now study the remaining Vibhakti namely Shashti, Shashti Tattpurusha. This is stated in a section in 2.2, namely 2 to 8 to 2 to 16. This is a very peculiar kind of section where there is only one Sutra prescribing the Shashti Tattpurusha Samasa and the remaining Sutras they negate the Shashti Tattpurusha Samasa which goes to show that Shashti Tattpurusha Samasa must be a big basket inside the Vibhakti Tattpurusha Samasa. So why is Shashti Vibhakti Tattpurusha stated after all the other Vibhakti Tattpurushas are stated? This is an important question. Why is it stated in 2.2 when other Vibhakti Tattpurushas are stated in 2.1? This is equally important the question. The answer is other Vibhakti denote Kharaka relations whereas Shashti Vibhakti denotes relation in general sambandha samanya that is what is meant by the word Shesha. That is one of the primary reasons why Shashti Vibhakti is treated elsewhere and not in the same group. This is the Sutra Shashti 2.2.8 a very small yet quite significant Sutra. This Sutra has got only one word Shashti and this word is in the Prathama Vibhakti 1.1. So a word ending in the Vibhakti Shashti will be termed as Upasarjanam because of Prathama Nirdistam Samasa Upasarjanam and Upasarjanam Purvam will ensure that the word ending in the Shashti Vibhakti occupies the initial position of the Samasa thereby the Purva Nipata will happen. The words continued in this particular Sutra are Sup Sahasupa and of course Samarthaha Padavidhi is there. So the meaning of the Sutra is very simple. Any Shashtyanta Subanta is compounded with any other interrelated Subanta. Very simple, very generic. What this means is that if there is a Purva Pada having Shashti Vibhakti at the end and an Uttara Pada with any Vibhakti but which is interlinked then this compound happens and you will get the output in the form of two Prathipadikas being merged together as one Prathipadika. So we have the patent example Man of the King or the Servant of the King and we have Radnipurushaha as the Laukika Vigraha which expresses this particular meaning and then the Laukika Vigraha for this is Rajan plus Gnas plus Purusha plus Su and now this is termed as Samasa and so this will be termed as Prathipadika and now Gnas and Su which are the Sups which are part of the Prathipadika they will get deleted by the Sutra Supadhatup Prathipadika Yoho. Rajan and Purusha they are interlinked through the meaning of Gnas because there is Vasvami Bhava Sambandha which is expressed by Gnas. So now after deleting the Sups we have Rajan and Purusha and then as we have already stated Rajan retains the status of a Prathipadika as well as a Pada and so we have Sutra like Nalopa Prathipadikantas here which requires both these conditions. It comes into play and deletes Gna at the end of Rajan and so we have the finally derived compound output namely Raja Purusha meaning man of the king same as Rajnaha Purusha, Samartha, Samaha Artha. Now the compounding process can recur and we have seen this earlier. Now if we add some meaning to this already derived compound outputs meaning that is king's man, if we say son of the king's man this is the meaning that is to be now communicated and so the Laukika Vigraha would be Raja Purusha Siputra. This can get compounded because there is the relation of Janya Janaka Bhava and so we get Raja Purusha Putra or Raja Purusha Putraha as the compound output. Further if we want to say hand of the son of king's man so now we have Raja Purusha Putrasya Hastaha and there is Ava Yava, Ava Yavi Bhava. So this can further get compounded as Raja Purusha Putra Hastaha and then you can also add Raja Purusha Putra Hastasya Alankaraha where there is Swasvami Bhava once again and so you will have Raja Purusha Putra Hastalankaraha as the derived compound output and this is an unending process. This can recur, it depends however on the chain of the meaning that a speaker wants to convey in this particular fashion. There is no restriction, there is no cap on the limit of the words that can get compounded which is a very important feature which is taken advantage of by various great scholars as well as poets who have long compounds as features of their literary work. So Shasti is a very generic Shasti Takpurusha Samasa Vidhayaka Sutra and now we have the negations, na nirdharane. Shasti was 2 to 8, na nirdharane is 2 to 10. There is one more sutra in between namely Yajaka Devischa which we shall study later on after we finish the negations. First let us study what is na nirdharane, 2 to 10. There are 2 words in the sutra, na nirdharane. Na means not, nirdharane is 7 slash 1 of nirdharana. Nirdharana means specifying one out of many on account of certain parameter. So the words continued are Shasti which is 1-1 which obviously is the trigger for Upasarajana and Purva-Nepata but in this case it is negated. Words continued are Sup and Sahasupa and Samar-Suppadabhidhi is obviously there. So in all these conditions the sutra says that there is no compounding that takes place which means that the speakers of samskruth have not compounded even though other conditions exist. So the meaning of the sutra is that any sastryanta-subhanta in the sense of specifying one out of many is not compounded with any other interrelated subhanta, very important. I repeat, any sastryanta-subhanta in the sense of specifying one out of many is not compounded with any other interrelated subhanta. So what is nirdharana? nirdharana as we said specifying one out of many and how do you do that? There are 4 parameters. Jati gunak kriya saudnya bhihi, samudayat, ekadishasya, prathakkaranam, nirdharanam separating one part of a group on the basis of jati, that is generic property or guna, that is quality or kriya, that is action or saudnya, a term. This separation is called nirdharana and sastri-bhakti is stated in this particular sense by the sutra 2341 yathascha nirdharanam. So now here are the examples. The example of jati or generic property is manashnanam kshatriyaha shuraha. So amongst the men only kshatriya is separated on account of the quality of being valiant. But from the manashyas kshatriya is separated. So this is a generic property that is being used. Similarly, gavam krishna vahukshira. So krishna is separated from the group of cows on account of its color, which is a guna. The chhatam bhavan shigraha. So those people who are walking, the one who is running is separated on account of the action that one is doing. And chhatranam maitraha patuhu. Amongst the students, one particular individual whose name is maitra is separated and he is said to be quite good at studies. In all of the above cases, even though interrelation exists, compounding does not take place because of the sutra na nirdharanam. You cannot have manashyas kshatriya. You cannot have go krishna, the chhat dhaavan, and chhatra maitraha. That is not possible. Similarly, there is one more negation. Pratipada vidhana chashasthi na samasya te. The shasthi which is stated by uttering each word. And this is done in the section 2351 to 57. The purpose of this shasthi is that this shasthi is not compounded. So negation of the compounding is the purpose of stating the pratipada vidhana chashthi in 2351. So for example, sarpeshod nyanam, knowledge related to ghee, knowledge generated through the instrument of ghee. Because ghee is there, from that you generate some knowledge. So sarpeshod nyanam. In the sense of instrument, shashti vivakthi is prescribed uttering the verbal root nya specifically pratipada by the sutra dnyo avidarthasya karane by 2351. So this is a pratipada vidhana chashthi. And the purpose of this is that this is not compounded. We cannot say sarpeshod nyanam. No. Compound is not allowed. This shashti is not compounded following the above statement. Similarly you have these following sutras. Adhigartha dayesham karmani. And the examples are matuhu smaranam. And matuhu smaranam are not compounded. Similarly 2353 is kriyaha pratiyakne. Edho dakasya opas karanam is the example. And edha and dakasya. And also dakasya and opas karanam, this is not compounded. Similarly 2354 is rujarthana bhabha bachanana machbhare hai. And there is no compounding. Similarly 2355 is asishi nathaha. And we have examples sarpeshod nathanam. But there is no compounding. Pratipada vidhana chashthi na samashyate. That is a statement. Then there are two more sutras. Jasi niprahana natak kratha pisham him sayam. And we have examples like chaurasya niprahana nam, chaurasya unnatana nam, chaurasya krathana nam, chaurasya peshanam. And despite these subantas being interrelated, they do not get compounded because they are pratipada vidhanas. Similarly vevarupanoho samarthayohu. 2357. And we have chattasya vevaharanam or panannam. And they do not get compounded. You cannot have chattavevaharanam, chattapanannam, chaurasya niprahana nam, etc. There is not possible. Why? Because pratipada vidhana chashthi na samashyate. In all these above cases, even though interrelated, chashthi is not compounded following the statement, pratipada vidhana chashthi na samashyate. So to summarize, we can say that chashthi vivaktitat purusha is the biggest basket amongst the vivaktitat purushas. Even though there is only one sutra prescribing this particular compound, it is too general to encompass varied usage. That is perhaps why there are so many sutras negating chashthi vivaktitat purusha. In fact, 2351 to 57 is a section particularly designed only to suit the negation statement. These are the texts that we referred. These are the traditional sources. And we shall deal with the other negations of the chashthi tat purusha samasa in the coming lectures. Thank you for your patience.