 Welcome. I welcome you all in the lecture of this course, Samasa in Paninian Grammar. And this is the first course on Samasa. As is our practice, we begin the lecture with the recitation of the Mangala Charana, Vishvesham Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjari Harthililaya, Vishvesham Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharati Sanjari Harthililaya. In this course, we are focused on the Tattpurusha Samasa. Tattpurusha is a prominent type of Samasa in Sanskrit along with Avyai Bhava, Bhavavrihi and Dvandva. These Samasas are stated in the text of Ashtadhyayi in the following order. Avyai Bhava, Tattpurusha, Bhavavrihi and Dvandva. Tattpurusha Samasa is by far stated to be the most productive of the Samasas. Be it Samasa Vidhyayaka Sutra, be it Samasanta Pratyaya Vidhyayaka Sutra, or be it Samasa Svaravidhyayaka Sutra. The number of sutras composed by Panini are very much in comparison with the sutras composed by Panini in order to explain other types of sutras. There are also quite a lot of varieties within the broad umbrella of Tattpurusha and we have studied them in this course. We started with the Vibhakti Tattpurusha where we studied Ditya Vibhakti Tattpurusha first, then Tritya, then Chaturthi, then Panchami, then Saptami and finally Shasti Tattpurusha in that order as given in the text of Ashtadhyayi, the core of Paninian grammar and the Paninian grammatical tradition. Then we studied Karma Dharayya after which Ekadeshi Samasa and also Naya Tattpurusha Samasa. Then we studied Gati Tattpurusha Samasa and then finally we studied Upapada Tattpurusha Samasa. We also studied the derivation process of a Samasa in which the Laukika Vigraha plays a very crucial role highlighting the interrelation of padas, thereby the Vyapeksha Lakshana Samarthya, where there is some Prekshita Artha and some Baddha Artha. Then the Laukika Vigraha takes place, then we also have studied the Samasanta Pratyayya taking place, then Sublukh happens, then Purvapada Karya happens and we have studied in brief some Purvapada Karyas in the initial part of this course. In this lecture we shall focus on some more Purvapada Karyas that happen in the Tattpurusha Samasa. We know that the initial member of the Tattpurusha Samasa or for that matter any Samasa is called Purvapada and the operations that happen on this Purvapada are referred to as Purvapada Karya. These are stated in an Adhikara 631. The Adhikara is Aluk Uttarapade, 631. And in this particular Adhikara Sutra there are two padas, Aluk and Uttarapade. Uttarapade is relevant from this point of view. Uttarapade continues up to the end of 633. So, the entire 633 is governed by the Adhikara Uttarapade. Uttarapade is 7 slash 1 of Uttarapada and Uttarapada is the technical term used for the final member of the Tattpurusha Samasa or for that matter any other Samasa as well. So, when Uttarapade is used in the 7th case as an Adhikara it states the environment namely immediately before the Uttarapada that is the last member of the compound. Obviously in case of Tattpurusha it invariably refers to the first member of the compound namely the Purvapada which undergoes certain operation in the environment of the Uttarapada following. So, immediately before the last member of the compound what comes invariably is the Purvapada and then the operations related to the modifications in the Purvapada are stated in 6.3 Shastradhyaya Tritiya Padha of the Ashtadhyay some of which we shall study in this particular lecture. So, some of the Purvapada karyas are non deletion of the Sup also stated as Alok they are also treated in 6.3. Umatbhava the going back to the Pratipadika form from a feminine gender suffixed form is the Umatbhava this is also stated in 6.3. Morphological modifications are also stated in 6.3 and phonological modifications which are stated in 8.3 and 4 and so on they are also the Purvapada karyas some of them we have already studied in the initial part of this course in this lecture we shall focus on the morphological modifications that happen as far as the Purvapada is concerned. So, the Purvapada karya is concerned. Let us study sutras one by one the first sutra that we study is 6.350 which is Radayasya Rullekha Yadan Laseshu Radayasya Rutt Lekha Yad An Laseshu there are three padas in the sutra Radayasya Rutt and Lekha Yad An Laseshu Radayasya is 6 slash 1 Rutt is 1 slash 1 Lekha Yad An Laseshu is 7 slash 3. So, what the sutra means over here is that immediately before the Uttara padas Lekha and Lasa and the suffixes Yad An An substitute Rutt in place of Radayasya. I repeat immediately before the Uttara padas Lekha and Lasa and the suffixes Yad An An substitute Rutt in place of Radayasya. So, the structure of the application of this sutra can be shown in the following manner. So, if you have Radayasya plus Lekha Yad An and Lasa then Radayasya is substituted by Rutt plus Lekha Yad An and Lasa. So, now when the meaning is writing of heart Radayam likhati one who writes one's heart. So, here we have the Laukika Vigraha Radayam likhati and the Laukika Vigraha is Radaya plus Am plus Lekha plus An. Now, Samasa Saudnia takes place Pratipati Saudnia takes place. So, the next stage in the derivation is Radaya plus 0 plus Lekha plus An and Lekha becomes Lekha. So, Radaya plus 0 plus Lekha plus An and now because Lekha is the Uttara padas Radaya is substituted by Rutt. So, we have Rutt plus Lekha and then this gets substituted by Luh. So, we have Rillekha Rillekha writing of the heart Rillekha as the finally derived compound output. Similarly, blossoming of heart is the meaning to be conveyed and we have the Laukika Vigraha Radayasya Lasaha and then it undergoes the same process Radayasya Lasaha and then finally derived compound output is Rilllasa whose Prathama Ekabachana is Rilllasa, Radayasya Rat, Lekha, Yad, An, Laseshu. The next sutra is Va, Shoka, Shiai, Rogeshu. In this sutra, there are two padas, Va as well as Shoka, Shiai, Rogeshu. Now, the meaning of the sutra is the following. Immediately before the Uttara padas, Shoka and Roga and the suffix Shiai substitute Rutt optionally in place of Radayasya. I repeat immediately before the Uttara padas, Shoka and Roga and the suffix Shiai substitute Rutt optionally in place of Radayasya. So, when we have Radayasya plus Shoka, Shiai and Roga following, Radayasya is substituted optionally by Rutt when Shoka, Shiai and Roga follow. So, the meaning to be conveyed is the sorrow of heart. This is the Laukika Vigraha and then the Laukika Vigraha is Radayasya plus Gnasi plus Shoka plus Su. Samasa Saudnia takes place, Pratibhadika Saudnia takes place, Supodhatup Pratibhadika joho applies and so we have Radayasya plus Zero plus Shoka plus Zero. And now in this particular stage, Radayasya is substituted optionally by Rutt. So, we have Radayasya or Rutt plus Shoka and so we have either Radayasoka or Rutt Shoka and finally derived output is Radayasoka or Rutt Shoka after applying the necessary Sandhi rules. Radayasoka or Rutt Shoka. Radayasya is substituted by Rutt optionally. Similarly, when the meaning to be denoted is a disease of heart, Radayasya Rogaha. And so, Radayasya will be substituted optionally by Rutt and so you will get two outputs, Radayasya Rogah or Rutt Rogah and the Prathama Ekavachana would be Radayasya Rogaha or Rutt Rogah, meaning the same thing as Radayasya Rogah, a disease of heart. Let us now go to the next sutra, Padasyapada aji ati ga upahateshu 6352. Padasyapada aji ati ga upahateshu. Padasyapada is 6 slash 1, which means in place of the word padha. Padha is 1 slash 1, substitute padha. Aji ati ga upahateshu, this is 7 slash 3, when these are the uttara padhas. So, the meaning of the sutra is the following. Immediately before the uttara padhas aji ati ga upahateshu, padha is to be substituted by padha. I repeat, immediately before the uttara padhas aji ati ga upahateshu, padha is to be substituted by padha. So, the structure of the sutra and the output can be shown in this particular manner. When we have padha plus aji ati ga upahateshu as the input, the output is padha plus aji ati ga and upahateshu. So, when the meaning to be conveyed is one who goes on two feet or both feet, padabhyam ajati or padabhyam atati, this is the laukika vigraha and here we have the suffix e added to ajya and atta. So, we have padha plus bhyam plus aji or ati plus su. And so, samasa saudhnya takes place and pratibhadika saudhnya takes place. So, supodhatu pratibhadika yoga applies and so we have padha plus zero plus aji or ati plus zero. And then padha is substituted by padha because aji and ati are the uttarapadas and so we have padha plus aji or ati as the next stage of derivation. And when we join them together, we get padhaji or padati as the finally derived compound output meaning one who goes on two feet padhaji or padati. Similarly, when the meaning to be conveyed is the same and we have padha bhyam gachati. Now, we are using the verbal root differently padha bhyam gachati and here we have the a laukika vigraha padha plus bhyam plus gamma plus d and samasa saudhnya takes place. Pratibhadika also takes place supodhatu pratibhadika yoga applies. So, we have padha plus zero plus gamma plus a in the suffix d, d is a marker. So, a is the suffix which remains. So, padha plus zero plus gamma plus a and then padha is substituted by padha and then am in gamma gets deleted because of the marker d. So, we have padha plus g plus a and finally, we get the form padha g which means the same thing as padha bhyam gachati padha g. Similarly, when the meaning to be conveyed is struck or hit by two feet padha bhyam upahata. The meaning is conveyed by the finally compound output padhopahata. Next is 6354 which is hemakashi hatishucha. Words continued are padhasya from 6352 and path from 6353 and what this sutra means is that immediately before an uttrapada in the form of hemakashi and hati substitute padha by padha. I repeat immediately before an uttrapada in the form of hemakashi and hati substitute padha by padha. So, padha is the purva padha which is to be substituted by padha in these three uttrapadas these three environments. So, here we have the meaning going by feet and the laukika vigraha is padha bhyam hati. So, we have the alaukika vigraha padha plus bhyam plus hati plus su and then samasa saudhnya takes place. Prathivedika saudhnya also takes place. So, supodhatu prathivedika yoho applies and so we have padha plus zero plus hati plus zero and then padha is substituted by padha by this particular sutra 6354 and so we have padha plus zero plus hati plus zero and then this th is substituted by the. So, we have padha plus hati and then her in hati is substituted by dha jhajo honya tarasyaam. So, we have padha plus dhati and finally we have padhati as the finally derived compound output meaning the same thing as padha bhyam hati he going by feet padhati. Similarly, when the meaning to be conveyed is frost at feet or snow at feet we have padha syahimam as the laukika vigraha and padhimam as the finally derived compound output and the prathama ekavachana. Similarly, when the meaning to be conveyed is to scratch by both feet one who scratches by both feet. So, padha bhyam kashati this is the laukika vigraha and finally derived compound output is padh kashin where padha is substituted by padh and padh kashi is the prathama ekavachana of padh kashin. Next, we go to 63101 the sutra is kohokat tattpurushe achi what this sutra means is in a tattpurusha compound immediately before an uttrapada that begins with a vowel who is substituted by kath in this sutra there are four padhas kohokat tattpurusha and achi tattpurusha is seven slash one in the tattpurusha compound achi is seven slash one qualifying uttrapadae and therefore achi means ajadi koho is six slash one kath is one slash one. So, the meaning of the sutra I repeat is the following in a tattpurusha compound immediately before an uttrapada that begins with a vowel who is substituted by kath. So, when the meaning to be conveyed is a censured horse kutsitaha ashvaha we have ku plus su plus ashva plus su as the laukika vigraha and so ku gets substituted by kath samasa saudhnya takes place prathipati saudhnya takes place supadhatup prathipati kajoh applies and we have kath plus zero plus ashva plus zero and when we join them together we get the finally derived compound output in the form of kadashva meaning kutsitaha ashvaha similarly when the meaning to be conveyed is censured food and the laukika vigraha is kutsitam annam we have the a laukika vigraha in the form of ku plus su plus annam plus su and ku here and ku here is substituted by kath and so we have kath plus su plus annam plus su samasa saudhnya takes place prathipati saudhnya takes place and supadhatup prathipati kajoh applies so we have ku plus annam and ku is substituted by kath and so we have kadanna as the finally derived compound output of this particular sutra the next sutra is 6 3 1 0 2 ratha vada yoscha this means in a tattpurusha compound also immediately before an uttrapada in the form of ratha and vada ku is substituted by kath i repeat in a tattpurusha compound also immediately before an uttrapada in the form of ratha and vada ku is substituted by kath so when the meaning to be denoted is a censured chariot the laukika vigraha is kutsitaha ratha and the finally derived compound output is kadratha similarly when the meaning to be denoted is a censured speaker and the laukika vigraha is kutsitaha vada and the finally derived compound output is kadvada so kadratha and kadvada these are the compound outputs generated by substituting ku by kath in accordance with 6 3 1 0 2 ratha vada yoscha similarly 6 3 1 0 3 is trinayacha jatau what it means is in a tattpurusha compound also immediately before an uttrapada in the form of trina which means a grass of a specific type ku is substituted by kath i repeat in a tattpurusha compound also immediately before an uttrapada in the form of trina of a specific type ku is substituted by kath so when the meaning to be conveyed is a special type of grass the final their finally derived compound output is katruna a special type of grass katruna next we go to 6 3 1 0 4 the meaning of the sutra is in a tattpurusha compound also immediately before an uttrapada in the form of pathin and aksha ku is substituted by kaa i repeat in a tattpurusha compound also immediately before an uttrapada in the form of pathin and aksha ku is substituted by kaa so the meaning to be conveyed is a censured path and the laukika vigraha is kutsita panthaha and now ku is substituted by kaa and so we get the finally derived compound output in the form of kapatha and its prathama ekavachana would be kapathham similarly when the meaning to be conveyed is a censured eye the laukika vigraha would be kutsitam aksham and ku being replaced by kaa and we get the finally derived compound output namely kaksha kaa pathyaksha yoho now let us go to 6 3 1 0 5 isha dharthe the meaning of the sutra is in a tattpurusha compound also immediately before an uttrapada ku when means little is substituted by kaa i repeat in a tattpurusha compound also immediately before an uttrapada ku when means little is substituted by kaa so when the meaning to be conveyed is little water isha jalam is the laukika vigraha so ku means isha here little here and so this ku is substituted by kaa and so the finally derived compound output is kaa jala kaa jala meaning little water next we go to 6 3 1 0 7 kavam choshne this sutra means in a tattpurusha compound immediately before an uttrapada usna ku when means little is substituted by kaa as well as kaa optionally i repeat in a tattpurusha compound immediately before an uttrapada usna ku when means little is substituted by kaa as well as kaa optionally so when you so when the meaning to be conveyed is little form isha usnam is the laukika vigraha and finally we get the derived output optionally as kavoshna with kaa as the substitute koshna with kaa as the substitute and kadushna with kaa as the substitute of ku so we have three forms kavoshna koshna and kadushna meaning isha usna little warm to summarize the operations which affect the purvapada shape the form of the final output of the compound these operations always take place in the environment of the uttrapada immediately following these operations are completely internal in many cases purvapadas with or without these operations resemble the vocative singular form of the pratipadika in some cases the modifications are different forms these are the texts referred to thank you very much