 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 in this course are concentrated on studying the Tadpurusha Samasa. Tadpurusha Samasa is one of the major types of four types of samasas in Sanskrit, Avyaibhava, Tadpurusha, Bahubrihi and Dvandva in that order as stated in the Ashtadhyayi. Tadpurusha Samasa is by far the most productive of all the samasas. There are also different types of Tadpurusha Samasa as compared with the other samasas. Panini has also composed several sutras in order to explain the Tadpurusha Samasa as compared to the other types of samasas. We eat Samasa Vidhyayaka Sutra or Samasanta Pratyaya Vidhyayaka Sutra or Samasa Svaravidhyayaka Sutra. There are more sutras explaining the Tadpurusha Samasa than the other samasas. The derivation of the Tadpurusha Samasa can be summed up in the form of an equation in this way where we have X plus Y is equal to XY. X and Y are two different independent entities in terms of the meaning as well as the word form as well as the accent but they are interrelated. So the speaker of Sanskrit decides to merge them together into one unit. So then the process happens and one output is generated XY. This is one form XY in terms of one meaning, one word form and one accent. Now this XY has Y as an element which acts as a head. This is the specialty of the Tadpurusha Samasa. What it implies is that this XY as one unit when it is part of a sentence and is interrelated to any other external word it is only through this Y that this interrelation is possible. When X is related to any other external word without going through Y then such a samasa is considered to be an exception and also noted down as a Samaratha Samasa. We have studied the many varieties of Tadpurusha Samasa namely Vibhakti Tadpurusha then we studied Karma Dharaya along with it was Dvigu then we studied Ekadeshi Samasa followed by Naya Tadpurusha Samasa then we saw Gati Samasa and also Pradi Samasa. We also studied the section in the first Adhyaya 4th Pada in which the term Gati is explained with numerous examples. Right now we are focused on studying the Upapada Tadpurusha Samasa stated by 2219 Upapadam Ating. Upapadam Ating has got two words Upapadam and Ating. Upapadam is one slash one the word designated as Upapada by 3192 Tattrapapadam Saptami's Tham and because of this Prathama Vibhakti there is Upasarajana Sadhna that is assigned to Upapadam and this happens because of Prathama Nirdeshtam Samasa Upasarajanam and then Upasarajanam Purvam applies and there is Purva Nipata of this Upapada because it occupies the first position in the Samasa. The other word in the Sutra is Ating which is also one-one which is not a thing that is the meaning which is not a tigant. Words continued are Supa and Sahasupa as well as Samarthapada Vidhi. So the meaning of the Sutra is any Subanta whose Prathipadikas are designated as Upapada is compounded with any other interrelated word which is not a tigant. Repeat any Subanta whose Prathipadikas are designated as Upapada is compounded with any other interrelated word which is not a tigant. The questions that arise over here are what is the need of the word ating in the Sutra, what is achieved by this particular negation and the reason why we ask these questions are is when we make not a tigant a condition for this Sutra to apply the only other available option through this negation is that of a Subanta and Subanta is available to us anyway because of the continuation of the words, Supa, Sahasupa etc. So then we are forced to think that in this Sutra the basic condition of Supa and Sahasupa does not apply rather Supa and Saha only will apply and so this will be the structure of the compound output generated by the application of this particular Sutra namely Upapadam ating. So there will be a Subanta having Su at the end and a Prathipadika in the beginning followed by another element which has Dhatu plus Krith and then Su in the Purpapada gets deleted and so we have just the Purpapada Prathipadika plus Dhatu plus Krith as the structure of the finally derived output in the usage. As we have seen examples Grahastha for example Samastha, Godha, Kambalada, Kumbhakara, Nagarakara etc. All these compounds were of this particular kind where we have Kumbha as the Prathipadika of the Purpapada followed by the Virbal Root crew plus the Krith suffix An and the important point to remember over here is that this Dhatu plus Krith output is not independent. To use a modern term it is not a free morpheme, it is a bound element bound with the Purpapada. We have studied some Sutras at the beginning of 3.2. Now let us continue studying some more Sutras. The first one amongst them is Tundashokayoho Parimrajapanadoho. This is 3-2-5. There are two Padas in the Sutra. Tundashokayoho is the first one. Parimrajapanadoho is the second one. Tundashokayoho is second slash 2 which means Upapada. So Tundashokayoho are the Upapadas and the important point is that Tundashokayoho they are related to the Virbal Root as Karma. Parimrajapanadoho is 6 slash 2 which is converted to 5 slash 2 meaning immediately after the Virbal Root, Muraja with Pari as a Preverb and Nudha with Upper as the attached Preverb. So Parimraj means to rub and Tundha means the belly. Upper Nudha means to remove and Shoka means sorrow. So now the words continued are Dhatoho 3191 which means immediately after a Virbal Root, Pratyayaha from 311, Tathropapadam Saptamistham from 3192, also Krada Ting 3193, Kartharikrata 3467 which is also stating the meaning of the suffix as Kartha. Also the word Karmany is continued from 3 to 1. Also importantly there is a statement added in the tradition. So the output generated would finally convey these meanings, alasya as well as Sukha Harana laziness as well as bringing the happiness. So now the meaning of the Sutra overall is this. The suffix K is added in the sense of a Kartha to the Virbal Root, Muraja with Pari as the Preverb and the Virbal Root Nudha with Upper as the Preverb when the Upapada is Tundha and Shoka respectively. There are two elements stated as Upapada and two Virbal Roots stated to undergo this suffix addition and therefore there is Yatha Sankhya Nyaya, Tundha and Shoka are related to Pari Muraja and Upanudha respectively. So if you have Tundha plus Am and Shoka plus Am and then Pari Muraja plus Kr and Upanudha plus Kr, in this case the Sup that is Am after Tundha and Shoka gets deleted and the final output that we get is Tundha, Pari Muraja Kr, Shoka, Pari Muraja Kr. So the meaning is one lazy who rubs the belly, Tundam Parimarshti, Tundam Parimarshti. This is the Laokika Vigraha, literally means who rubs the belly but the overall meaning to be conveyed is one lazy fellow who keeps on rubbing his belly without doing any solid work, Tundam Parimarshti. So we have now Tundha related to the action of rubbing as karma. So there is semantic relatedness. So now the compound will happen. So Tundha plus Am plus Pari Muraja plus Kr, this is the Laokika Vigraha. Here Tundha, Shoka, Pari Muraja, Upanudha has applied and added the suffix Kr. Upanudham I think has applied and the Samasa has taken place. So this is now called a Samasa. So this is now called Prathipadika. Then Supadhatu Prathipadika applies and deletes Am. So you have Tundha plus 0 plus Pari Muraja plus Kr. And then we get the form Tundam Parimarshti as a finally derived compound output, Tundam Parimarshti which means one who rubs the belly but a lazy fellow. Similarly, one who removes the sorrow, one who brings the happiness, if this is the meaning to be conveyed, we have the Laokika Vigraha, Shokam Upanudati. So Shoka is related to the action of removing denoted by Upanudha as karma. So there is semantic relatedness and so we have Shoka plus Am plus Upanudha plus Kr as the Laokika Vigraha Vakya. Now Tundasoka Yoho Pari Muraja Apanudhoho allows us to add the suffix Kr over here and then there is Samasa Saudhna followed by Prathipadika Saudhna followed by Supadhatu Prathipadika Yoho applying and removing the suffix Am. So now we have Shoka plus 0 plus Upanudha plus Kr that is 0 and then we join them together and we get the form Shoka Upanudha because of the marker Kr, Nudha does not become Nodha, Mrdhaja does not become Maharaja because the marker Kr is triggering the operation of negating Guna as well as Vrdhi in this particular case. The Sutra is Gnithicha. Now very importantly the tradition of the later period adds this particular statement to account for some such compound words which get added in the course of time and which require the grammatical sanction. So the statement is, what it means is in the section of the suffix Kr words that begin with Moola Vibhuja are also to be added. Moola Vibhuja is a group of words which is appended in the later tradition to this particular sutra. Now the point is who distracts the roots Moola Vibhujati, Moola Vibhujaharathaha. Similarly one which removes the Nells, Nakhani Munchanti, Nakhamuchani, Dhanushi. So we add the suffix Kr, so Vibhuja has got Bhuja as the verbal root ending in J. Now when we add the suffix Kr, the output generated becomes Akaraanta, ending in the vowel er. Similarly Nakhani Munchanti, the verbal root is Mucha Muncha, ending in Ch. When the suffix Kr is added to it after this particular statement, the Pratipadika, final Pratipadika becomes a vowel ending Pratipadika. It ends in short er, Nakhamucha. Similarly we have another example where seasons which should be protected from the crows is the meaning to be conveyed. And so we have Kake Bhya Guhita Pyaaha and also Kake Guhaha Tilaha. So Kake Bhya Guhita Pyaaha, this is the input meaning and Kake Guhaha is the output that is generated by adding the suffix Kr. Similarly one which brings happiness on earth, Kaumodate, in this sense the word Kubudha gets derived. Guna as well as Vrindhi operations are negated in these cases because of the marker Kr added to the suffix, the Sutra Nithicha applying. Now we go to the next Sutra, Pre Tadnyaha. This is 3, 2, 6. Pre is 7 slash 1 which means Pr is the Upapada and Tadnyaha is 5 slash 1 of Dha-dnya meaning immediately after the verbal roots Dha and Dha-dnya. Dha means to donate, Dnya means to know. Words continued are Dhatoho 3191 which means immediately after the verbal root Pratyayaha 311, Tattrapapadam Saptami Stham 3192, also Krada Ting 3193, Kartharikrat 3467 which is also stating the meaning of the suffix as Kartha. Also the word Karmani is continued from Karmanyan. So the meaning overall of this particular Sutra is the following. The suffix Kr is added in the sense of a Kartha to the verbal roots Dha and Dnya with the Preverb Pr as the Upapada and when the Upapada is related to the meaning denoted by the verbal roots as Karma. I repeat the suffix Kr is added in the sense of a Kartha to the verbal roots Dha and Dnya with the Preverb Pr being the Upapada and when this Upapada is related to the meaning denoted by the verbal roots as Karma. So we have the meanings. He donates everything extensively. He donates everything extensively. In order to express this, the Laukika Vigraha is Sarvam Pradadati where Sarva is related with the action of donating extensively as Karma. So there is semantic relatedness and therefore there is Samasa Prakriya that happens. So Upapadam I think applies and the Sutra Prev Dha Dnya adds the suffix Kr and so we have Sarva plus Am plus Prada plus Kr. Now Samasa Saudnya happens. So Pratipadika Saudnya applies and then the Sutra Supodhatup Pratipadika Yoho applies and deletes the Supratya that is Am over here. So we have Sarva plus Zero plus Prada plus Kr and in Kr the sound Kr is deleted by Tasya Lopaha. So we have Sarva plus Zero plus Prada plus A. Then Aindha is deleted by Atolopai teacher. So we have Sarva plus Prada, Sarva Prada. Sarva Prada means He donates everything extensively, one who donates everything extensively. Similarly when the meaning is one who knows the path completely, Panthanam Prajanati, this is the Laukika Vigraha and so there is the suffix Kr added after the verbal root Nya. Upapadam I think states the Upapadam Samasa and so we have Pathin plus Am plus Prad Nya plus Kr as the Laukika Vigraha. So Samasa Saudnya happens, Pratipadika Saudnya happens and then Supodhatup Pratipadika Yoho applies. So we have Pathin plus Zero plus Prad Nya plus A and then because of the suffix A which has a marker Kr, the verbal A in Nya is deleted and then we have Pathin Prad Nya and then Nya at the end of Pathin is deleted and finally we get Pathin Prad Nya as the finally derived compound output which means the same thing as the Laukika Vigraha. Then we go to the next sutra, Samikkhyaha. Samikkhyaha is 7 slash 1 of Sam when it is the Upapadha. Khyaha is 5 slash 1 of Khya which means immediately after the verbal root Khya. Words continued are Dhatoho 3191 which means immediately after the verbal root, Pratyayaha from 311 and Tathrapapadham Saptamistham from 3192. Also Krithating from 3193, Kartharikrith 3467 which is also stating the meaning of the suffix as Krtha and now Karmani also is continued from Karmanyan. So now the meaning of the sutra is the suffix Kr is added in the sense of a Krtha to the verbal root Khya with the proverb Sam as the Upapadha and when the other Upapadha is related to the meaning denoted by the verbal roots as Karma. I repeat the suffix Kr is added in the sense of a Krtha to the verbal root Khya with the proverb Sam as the Upapadha and when the other Upapadha is related to the meaning denoted by the verbal root as Karma. So here is the meaning, one who talks extensively about the speech, about go stands for speech. So Gham Sanchaste, Gham Sanchaste, this is the Laukika Vigraha and then the sutra Samikkhya as the suffix Kr in this particular sense. So we have go plus some Khya plus Kr, Upapadha I think applies and then Samasa Savvaniya takes place, then Pratipadika Savvaniya takes place then Supodhatu Pratipadika jo applies and we have go plus 0 plus some Khya plus and Tasilopah has already applied so we have a in place of Kr. Now we have go plus 0 plus some Khya plus and then when we join them together we get go Sankhya as the finally derived compound output go Sankhya meaning the same as Gham Sanchaste, Gham Sanchaste. The suffix Kr is the exception to the generally stated suffix An. In 3.2.1 where the suffix An is stated there are no specific conditions laid down, all you need is Karma as Upapadha and then after any verbal root you can add suffix An. No specific condition as far as the ending of the verbal root is stated whether it is Akarantha, Akarantha nothing is stated. There any verbal root An can be added. The conditions laid down are too generic and using which multiple number of forms can be generated or also coined in fact that is what is being done. In the other rules however specific conditions are laid down for the respective suffixes to apply and generate compounds. So if the verbal root ends in long A only then suffix Kr is to be added and so on and so forth. Now this particular relation between An and Kr is termed as Utsarga and Apavadha relation. Utsarga Apavadha relation in the Panumian grammatical tradition. To summarize the suffix Kr is applied in a limited domain with specific verbal roots and specific words as Upapadas. These compounds are observed to get a limited meaning scope. It gets narrowed down to only a specific sense. In some cases the Upasarga and Karma are both stated to be the Upapadas. Upasarga as well as Karma they both are stated to be the Upapadas. We also note that the sixth case is used where seventh case was expected meaning the Upapada and also the verbal roots. So this can be considered to be the stylistic feature of Ashtadhyay. These are the texts referred to and we continue studying the Upapada Samasa in the light of the suffixes stated in 3.2 in the coming lecture as well. Thank you very much.