 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 Charada. Vishvesham Satchitanandam Vandeham Yokhilan Jagat Charikarthi Bari Bharati Sanjari Harthi Leelaya. Vishvesham Satchitanandam Vandeham Yokhilan Jagat Charikarthi Bari Bharati Sanjari Harthi Leelaya. In this course, we are concentrated on Tattpurusha Samasa. We have studied so many aspects of the Tattpurusha Samasa so far. In fact, Tattpurusha Samasa is the one which has biggest productivity amongst all the four types of major samasas in Sanskrit, namely Avyaibhava, Tattpurusha, Bahuvrihi and Dhvandhva in that order stated in the Ashtadhyay of Panini. We also said that there are so many varieties of Tattpurusha Samasa which are not there in all the other types of samasas. Panini in his Ashtadhyay has also composed many sutras in order to explain the Tattpurusha Samasa which is not the case with other types of samasas. Be it Samasa Vidhyayaka Sutra or be it Samasanta Pratyaya Vidhyayaka Sutra or be it Samasa Swara Vidhyayaka Sutra. Panini has composed a number of sutras in comparison with the other samasas. The derivation of the Tattpurusha Samasa can be shown in brief in the following manner. We have two entities X and Y, they are independent of each other in terms of their meaning as well as their word form and also their accent. They are however interrelated semantically. Now the speaker of Sanskrit decides that these two elements need to be merged and so these two elements undergo some process primarily at the cognitive level and they are merged together and one output is generated in the form of one unit. So XY is that output which is one unit in terms of one meaning and one word form and also one accent. Now the feature of the Tattpurusha Samasa is that Y which is the second member of the Samasa or the Uttarapada in XY. This assumes the head shape as far as the meaning is concerned. What it implies is that when this XY is used as part of the sentence, XY will be interrelated with any other word in the sentence only through Y. XY will not be interrelated with any other word through X without going through Y. When there are instances where X is interrelated to any other external word in the sentence without going through Y, such words are treated as exceptions and are noted down as a samartha samasa which we have already studied before. We also studied the many varieties of Tattpurusha Samasa namely the Vibhakti Tattpurusha. We studied Dvitiya, Tritiya, Chaturthi, Panchami, Sapthami and Shastri Vibhakti Tattpurushas in this particular order as is stated by the grammar of Panini. In this study we highlighted the fact that the Karaka theory is the base of the samartha theory. We then studied Karmadharaya, another important type of Tattpurusha Samasa and we studied a number of sutras in 2.1 which explains the Karmadharaya Samasa. We also referred to the Pumbhadbhava technique stated by the sutra. Surya Pumbhatu, Bhashita Pumska Danoong, Samanadhi Karane, Surya Purni Priyadishu and so on. We then studied the Ekadeshi Samasa and also the Naya Tattpurusha Samasa. Then we started studying the Pradi Samasa and now we are studying the Gatti Samasa. Pradi Samasa and Gatti Samasa is stated by one and the same sutra namely Kogati Pradayaha. The unique feature of Pradi Samasa and Gatti Samasa from the earlier samasas is that the Vibhakti Tattpurusha as well as the Karmadharaya Tattpurusha they are stated in the Adhikara Vibhashah 2111 which means that there is an optionality. The same meaning can be conveyed with the same constituent elements in the compound as well as in the sentence. Whereas Gatti Samasa and Pradi Samasa and now Upapada Samasa also is of a different kind because there is an Adhikara Nityam which governs them. So Pradi Samasa as well as Gatti Samasa as well as Upapada Samasa they are Nitya Samasa. Either a Vigraha or a Swapada Vigraha is the way to explain these samasas. So Kogati Pradayaha is the sutra which states the Gatti Samasa and we have studied this before. Let us quickly go through the meaning of this sutra. Kogati Pradayaha has got one word Kogati Pradayaha which is in Prathama Bahubhachana and what it consists of the word Ku, the words Gatti and the words grouped as Pradis. Words continued are Swap and Sahasupa also Samarthapada Vibhihi is continued and also Nityam is continued because Kogati Pradayaha is stated in Prathama they will be termed as Upasarjanam because of Prathama Nirdishtam Samasa Upasarjanam and then these words will have the Purva Nipata they will occupy the initial position of the Samasa because of Upasarjanam Purvam. So now the meaning of the sutra is any Subanta whose Pratipadikas are Ku as well as the words termed Gatti and the words grouped as Pradis is always compounded with any other interrelated Subanta. I repeat any Subanta whose Pratipadikas are Ku as well as the words termed Gatti and the words grouped as Pradis is always compounded with any other interrelated Subanta. This is a Nityasamasa of Asvapada Vigraha type. We also saw that the term Gatti is stated by the sutra Gatishtha and primarily it is applied to the Pradis when they get related to the action denoted by the verbal root. The Pradis are then termed as Upasarga and also Gatti. The purpose of the term Gatti is to fold Swara as well as Shatva Natva Abhava. The Swara is stated by the sutra Gatiranantraha as well as Gatirgatau as well as Gatti, Karakopapadanaam, Kruthu etc. and Shatva Natva Abhava. So Shatva and Natva are the retroflex operations substituting Sh and N in place of Sir and N where in the sutras we find references of Upasarga. Upasarga Tsunoti Suvati is the sutra which states the Shatva in place of Sir and Upasarga Asamasepinopadesas here. This is the sutra which states the Dhanatva in place of N. Now the purpose of the Gatti Saudnya is that there is no Shatva nor Natva. So Upasarga is the condition for Shatva and Natva. Gatti is not. And the other purpose of the term Gatti is the compound stated by Kugati Pradayaha. The term Gatti is primarily assigned to Pradis when linked to action denoted by the verbal root and then also to some other words stated in the section 1460 onwards up to 1479. And we have already seen the sutra Uriyadich Vedachastra where we have seen that the word Uri etc. they are termed Gatti and the Chvipratayandha words they are also termed Gatti and Dach Pratayandha words they are also termed Gatti and Gatti Samasa then takes place. This is Anitya Samasa. Let us continue studying the Gatti Saudnya and also the Gatti Samasa. Now the next sutra is Anukaranamcha Anitiparam. This is what states the Gatti Saudnya. This is 1462. What it means is an imitation word when not immediately followed by the word Iti when in connection with an action denoted by the verbal root is termed Gatti. I repeat and an imitation word so Anukaranam is an imitation word when not immediately followed by the word Iti when in connection with an action denoted by the verbal root is termed Gatti. So now Khat is an Anukaranam. There is some sound in nature which resembles the sound Khat and somebody imitates this sound. So now this is an Anukaranam and when you are not quoting it using the word Iti you could say Khat Iti. But when you are not doing Khat Iti you can give it Gatti Saudnya and then Kugati Pradayaha can apply and one can have the Gatti Samasa. So after having made the Khat sound one can get the word Khat Krathya which is a finally derived compound output. By undergoing the same procedure as is shown before namely Khat plus Su plus Kru plus Tva plus Su and then Samasa Saudnya takes place. So the Prathipadika Saudnya also takes place and then Supodhatup Prathipadika Yoho applies and deletes the Su Prathya here and then Tva is changed to Lep and then you have Khat Krathya as the finally derived compound output. Similarly when the meaning intended is the imitation of the sound Khat just the action of imitation is intended to be conveyed and then the compound output generated is Khat Kratham. This is a compound, this is a Gatti compound and Khat becomes Gatti Saudnya because of this Sutra Anukaranam Chha Anithiparam where Khat is the Anukaranam or imitation. Then we have the next Sutra stating the Gatti Saudnya one four sixty three namely Adara Nadara Yoho Sadasati, Adara Nadara Yoho Sadasati. Adara Nadara Yoho is the seventh case meaning Adara and another are the senses. Sadasati is one two meaning Sat and Asat the words and now this is Prathama Vibhakti. So this will occupy the initial position in the compound because they will be termed as Upasar Janam by the Sutra Prathama Nirjitam Samasopasar Janam and they will occupy the initial position because of the Sutra Kugatit Pradayaha. Now the meaning of the Sutra is the words Sat and Asat when denoting the sense of respect Adara and Anadara. Adara is explained as Prityatishaya and non-respect is explained as Paribhava Audasiniyam respectively then these two words are termed Gatti, Adara Nadara Yoho Sadasati. So when you have the meaning having done respectful work or having done non-respectful work when you say having done respectful work it means that it generates some kind of happiness and when you say non-respectful work it generates some kind of resistance. So Sat is the word and it gets Gatti Saudnya and then there is Gatti Samasa and so we have Sat and Kru and Tva. So Sat-Su, Kru, Tva plus Su and then there is Samasa Saudnya followed by Pratipadika Saudnya followed by the Sub-Look by Supodhatu Pratipadika Yoho and then Tva is substituted by Lyappu and then there is Augmenta that is added to Kru and so finally we get the form Sat Kritya as well as Asat Kritya as the finally derived compound output. Similarly when we have respectful work or non-respectful work as the meaning intended to be expressed we have the compound Sat Kritya as well as Asat Kritya. Sat and Asat become Gatti Saudnya because of this particular sutra Adara Nadara Yoho Sadasati and then they get compounded because of Kogatip Pradayaha. Then we have the word Bhushane Alam. Then we have the sutra Bhushane Alam. This is 1464. The word Alam in the sense of decoration is termed Gatti. So the meaning is after having decorated and here we have Alam plus Su plus Kru plus Tva plus Su and then Samasa Saudnya happens because of Kogatip Pradayaha. Alam becomes Gatti because of Bhushane Alam and then Samasa Saudnya happens. Then Pratipadika Saudnya happens. Then we have Supodhatup Pratipadika Yoho which deletes the Supratkeyas which are part of the Samasa and then finally Tva is substituted by Lyappu and then Kru gets the Augmenta at the end. And so we have the form Alankritya after having decorated. This is a Gatti Samasa. Similarly Alankrita is an example of Gatti Samasa. Alankrita means decorated where the word Alam is used in the sense of decoration Bhushane. The word Alam also has three other meanings Pratishedha, Negation, Samarthya, Strength and Paryapti which is capability. So in these three senses when the word Alam is used it is not term Gatti. It is term Gatti only in the sense of Bhushane or Alankara and only then you have the compounds Alankrita and Alankritya taking place. Now the next Sutra stating the Gatti Saudnya is Antar Aparigrahe. Antar Aparigrahe. In this Sutra Antar is in Prathama. Aparigrahe is in the Saptami. Now in the sense of Aparigrahe the word Antar becomes Gatti Saudnya that is the meaning of the Sutra. We read the meaning the word Antar in the sense of other than acceptance. Aparigrahe is acceptance and Aparigrahe is other than acceptance namely middle. So it is termed as Gatti Saudnya. So now the word Antar has got several meanings and one of the meanings is middle. So this is not the meaning of acceptance and so in the sense of middle the word Antar gets the term Gatti. So if we have the meaning to be expressed namely after having hit in the middle Antar Hatva. So we have Antar plus Su and Hana plus Tva plus Su. Now there is Gatti Saudnya and by this Sutra Antar Aparigrahe and so Kugati Pradayaha states the compound and once the compound happens then the Pratipadika Saudnya applies. Then Supodhatu Pratipadika Yoho applies and deletes the Supratayas. Then Tvai is substituted by Leap and then you have Antar, Hana and Leap. Now before that Na in Hana is deleted and so now you have Antar, Hana and Ye and then there is Agmenta that takes place. So you have Antar Hathya as the derived output. This is a Gatti Samasa. Similarly when you have something that is struck in the middle as the meaning to be expressed you have the compound Antar Hatham. This is the Gatti Samasa Antar Hatham. The next Sutra is Kane Manasi Shraddha Pratighate. This is 1466 and the meaning of the Sutra is the words Kane which means extreme desire and Manas which means desire in the sense of striking the belief. Shraddha Pratighate which means unbelievable. They are termed as Gatti. Repeat the words Kane which means extreme desire and Manas which means desire in the sense of striking the belief which means that unbelievable they are termed Gatti. So the meaning intended over here is having drunk the milk till the extreme desire gets finished or is over or doesn't remain or is unbelievable. So we have Kane Hathya Payapipati. Kane Hathya is the Gatti Samasa where Kane is the Purvapada and we have Hana plus Tua as the Tua suffix and then there is Su and finally after undergoing the same process we get Kane Hathya as well as Manohathya. Kane Hathya Payapipati or Manohathya Payapipati having drunk the milk till the extreme desire is fulfilled till the mind is satisfied. Tavat Pipati Yavadasya Abhilashah Nivrattah. Atisha Yena Abhilashya the Nivratti Paryantam Pipati. This is how the commentaries explain Kane Hathya and Manohathya. The next sutra is Puraha Avyayam. This is 1467. This means the word Puras when an indeclinable is termed Gatti. Now the word Puraha is derived by the sutra Purva Dharavarana Masi Puradavash Chai Shyam 5339 where Puras means in the eastern direction. So now if the meaning is having done in the eastern direction, having done something in the eastern direction. The word Puras becomes Katti Saudnyaka and then because of Kugatip Pradayaha the compound takes place and we apply the Samasa Saudnya etc. And then the finally derived compound form is Puras Kritya. So Tva is substituted by Lep and so on and we get the form Puras Kritya. Similarly when we have the meaning something done in the eastern direction and we get the Samasa Puras Krita. This is a Gatti Samasa where the word Puras which is an indeclinable is the first member of the compound. Similarly the word Astha stated in the sutra, Asthancha is Gatti Saudnyaka. The sutra 1468 means and the word Astham in the sense of non-availability or Anupalabdhi is termed Gatti. And then Kugatip Pradayaha states the Gatti Samasa and so when the meaning is having turned non-available or having disappeared. We have the following Samasa Astha Gatti Savita Punarudeti. The sun having set rises again. Astha Gatti is the form of the Gatti Samasa. So here we have Astham plus Am and Gama plus Tva plus Su and Supodhatup Pratapadika Yoho happens twice substituted by Lep. That in Gama is deleted and so we get the form Astangatya. Similarly when the meaning is one which disappears so we have Astangatani Dhanani. So Astangatya is the Gatti Samasa output. Finally we have Achchagatya Rtha Vadeshu 1469. Meaning the word Achchha in the sense of two words is termed Gatti when immediately followed by verbal roots meaning motion as well as speaking. So the meaning is having gone or spoken two words means is expressed by the Samasa Achchagatya or Achchodya which is an example of Gatti Samasa. When we have the meaning having gone then the compound output is Achchagatam or Achchoditam. These are the examples of Gatti Samasa. To summarize the term Gatti is assigned to many specific words which denote specific meanings when they undergo operations like compounding as well as accent. By the Sutra Gatikara Kapapadat Krithu 62139 the accent will be determined on the Uttarapada in many of these cases. Also important to remember that the words which get the term Gatti do not denote meanings by themselves. They are considered to be Teotakas. They function to bring to the fore the meaning of the associated verbal root. This is extremely important. We continue studying the Gatti Saudna further and explain the Gatti Samasa further in the coming lecture. These are the texts referred to. Thank you very much.