 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. Vishvesham Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Varee Bharti Sanjariharthi Leelaya Vishvesham Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Varee Bharti Sanjariharthi Leelaya In this course, we are concentrated in the study on the Tattpurusha Samasa. Tattpurusha Samasa is one of the major types of Samasas in Sanskrit. A Vyaibhava, Tattpurusha, Bahubrihi and Dvandva as stated also in the same order in the Ashtadhyayi. Tattpurusha Samasa is by far the most productive in nature in Sanskrit. Tattpurusha Samasa also has got several varieties. In comparison with the other Samasas, these are quite few. Also in the Ashtadhyayi, Anini has composed number of sutras to explain Tattpurusha Samasa which is in comparison with the other Samasas is quite big. The derivation of the Tattpurusha Samasa can be stated in brief in the following manner. We have X and Y two entities and they are independent entities. They are separate entities in terms of meaning as well as word form as well as accent but they are interrelated. So the speakers of Sanskrit have thought about merging them together and the compounding process then begins and one output is generated in the form of one unit and the nature of this output is X, Y. But this is one unit in terms of meaning as well as word form as well as accent. There is Ekarthibhava over here and all the three features are present namely, Ekarthir, Ekapatthir and Ekasparya. Now the speciality of Tattpurusha Samasa is that in this X, Y, Y acts as the head of this unit X, Y, one unit. Y is the head. What it implies is that when X, Y as one unit is related with the other units in the sentence that interrelation happens only through Y. If that interrelation happens through X without going through Y such an interrelation such a compound is considered to be an exception and that is noted in the tradition as Asamartha Samasa. We have also seen many varieties of the Tattpurusha Samasa namely the Vibhakti Tattpurusha, then we saw the Karma Dharaya including the Dvigu, then we studied Ekadeshi Samasa followed by Naya Tattpurusha Samasa, then Pradi Samasa followed by Gati Samasa. Right now we are studying Upapada Samasa, Upapada Tattpurusha Samasa. This is also one of the highly productive subtypes of Tattpurusha Samasa. This Upapada Tattpurusha Samasa is stated by the Sutra Upapadam Ating. This is 2 to 19. This has got Upapadam as 1 slash 1 meaning the word designated as Upapada by 3192 Tattru Upapadam Saptami's Tham. Now this Prathama Vibhakti assigns the term Upasarjanam to it as directed by the Sutra Prathama Nirdhishtam Samasa Upasarjanam and then the Sutra Upasarjanam Purvam ensures that this Upapada is occupying the initial position of the Samasa. The Purva Nipata takes place. The word Ating which is in 1-1 means which is not a thing. That means which is not a thingantha. Words continued are Sup and Sahasopa and also Samarthapada Vidhi. So the meaning of the Sutra is that any Subanta whose Pratipadikas are designated as Upapada is compounded with any other interrelated word which is not a thingantha. So the questions are what is the need of the word ating in this particular Sutra? What is achieved by this negation? Because when we make not a thingantha a condition for this particular Sutra, what is achieved by this negation? What is achieved by this negation? Because when we make not a thingantha a condition for this particular Sutra to apply, the only other available option through this negation is that of a Subanta. Because thingantha and Subanta they are similar and also different. So when you say ating, it means thingvinda, thing sadrusha which is a Sup, that is a Subanta. This is available to us anyway because of the continuation of the word Sup and Sahasopa. Therefore we are forced to think that in this particular Sutra the basic condition of Sup and Sahasopa does not apply. Rather Sup and Saha only will apply. Supa does not apply. So now the structure of the output derived by this particular Sutra can be shown in the following manner. So when we have the compound and alavkika vigraha, we will be having something like this. It is purvapada with a pratipadika plus Sup for example, plus the second member of the compound having dhatu plus krith as its constituents. And there is no Sup at the end of the second member. So now we will have the finally derived output as the pratipadika in the purvapada plus dhatu plus krith which is the second member of the compound. This is what we have witnessed when we derive words like grihastha, godha, kambalada, kumbhakara etc. We have studied some Sutras and now let us continue studying some more Sutras. Right now we are studying the suffix ach which is added after verbal root ru etc. Now the next Sutra is arahaha which states that the suffix ach is added after the verbal root araha. So the meaning of this Sutra is that the suffix ach is added in the sense of a karta to the verbal root araha when the upapada is related to the action denoted by the verbal root in the relation of karma. Repeat the suffix ach is added in the sense of karta to the verbal root araha when the upapada is related to the action denoted by the verbal root in the relation of karma. Now the verbal root araha which means puja or worship is the one that is intended here. So pujaya means in the sense of worship. Now one who respects the worship in this sense when we have pujaam arahati as the laukika vigraha we have puja being the karma of arahati and then there is semantic relatedness so we add the suffix ach over here and we get the form pujaraha as the finally derived output. pujaraha and then pujaraha. Similarly one who respects the garland malam arahati that is malarha and also malarha here we are adding the suffix ach after the verbal root araha. So pujaraha very sudana in the Shrimad Bhagavad Gita has got the word pujaraha. Pujaara is derived in the fashion shown on the slide in the explanation of this sutra araha 3-2-12. We then proceed further and the next sutra is stambakarna yoho rami japoho 3-2-13. There are two padas in the sutra stambakarna yoho and rami japoho. stambakarna yoho is 7 slash 2 indicating that these are the upapadas. So the meaning is when the words stambha, apost and karana and ear are the upapadas. rami japoho is 6 slash 2 which is actually 5 slash 2 which means immediately after the verbal roots ram to enjoy and japa to recite. Now there are two upapadas and there are two verbal roots. So there is this yatha sankhyam nyaya stated by Padini in the sutra yatha sankhyam anudesha samanam. This works and then stambha is associated with the verbal root ram and karana is associated with the verbal root japa. This also is true about some earlier sutras. But we mention them here for some specific additional highlight. Now the words continued are dhato ho 3-191 meaning immediately after a verbal root. pratyayaha from 3-1-1. tattrapapadam saptamistham 3-192. kradating 3-193. karatari krithu 3-467. This says that the meaning of the suffix ach is karta. supi from 7-1. supi from 3-4. Now the yatha sankhyam nyaya is invoked over here because there is a specific meaning that is to be conveyed as an output of the overall compound. The statement is hasti sucha kaya rithi vaktavyam. So stambha is linked with rama and the overall output of the compound after adding the suffix ach to the verbal root rama would be hasti. Similarly karana and japa these are interrelated and when we add the suffix ach to the verbal root japa the compound should denote sucha kaya. So now we have the meaning one who enjoys a post and this should be an elephant. So the laukika vigraha is stambhe rama te. And now the laukika vigraha stamba plus nyi plus rama plus achi. And this sutra stamba karanayo ramejapohu adds the suffix achi. Upapadam I think states the samasa. So there is samasa saudhnya. Then there is prathipadi ka saudhnya. Then supadhatu prathipadi ka yoho applies or is about to apply and is about to delete this suffix nyi. When the sutra tatpurushekrati bahulam 6 3 14 applies and says that this nyi over here is not deleted. So there is a look of this nyi. And in that case we get the compound finally derived compound form as stambhe rama. Now stambhe rama actually could be anybody who enjoys a particular post. But the statement that we added earlier says that the output is referring to an elephant. This is narrowing down the generic meaning that is generated by the overall process. Similarly, when we have the meaning intended to be expressed namely a jealous who talks in ear karanayjapati. This is the laukika vigraha karanayjapati. So karana is the substatum of the action of reciting. Stambha is the substatum of enjoying and so there is semantic relatedness in both the cases. So now we have semantic relatedness and therefore now the samasa is possible. And the sutra stambha karanayo rami japoho states the suffix ach after the verbal root japa with the karana as the upapada. So now upapada nothing assigns the samasa saudhnya and so samasa saudhnya happens. Then prathipati ka saudhnya happens. There is a laukika vigraha there karana plus ni plus japa plus achi. After the prathipati ka saudhnya happens. So podhatup prathipati ka yoho is applied is about to be applied. And that is where takpuruse krathipahulam plays a role and says that in this particular situation the saptami vibhakti is not deleted. And there is a look of the saptami vibhakti. So we have karana plus ni plus japa plus achi and the finally derived output is karanayjapa. Now karanayjapa naturally means one who talks in ear. But as the previous statement suggested it is not referring to anybody who talks in ear but only somebody who is a jealous person. Su chakar who talks in ear. So karanayjapa is a finally derived compound form denoting a particular sense as a whole as a compound. We have also said takpuruse krathipahulam plays an important role in the look of the vibhakti. Now the next sutra is shami dhato saudhnya yam 3 to 14. There are three padas in the sutra shami dhato ho and saudhnya yam. Shami is 7 slash 1 indicating that this is an upapada. When the word sham happiness or welfare is the upapada. Dhato ho is 5 slash 1 which means immediately after a verbal root. Saudhnya yam is 7 slash 1 when a term is denoted by the compound. So the meaning of the compound is denoting a term. Words continued are dhato ho 3191 which means immediately after a verbal root. Pratyayaha 311, tattrapapadam saptamistham 3192, krudatim 3193, kartarikritu 3467 where the meaning of the suffix ach is stated to be karta. The suffix ach also continues from 3 to 9. So the overall meaning of the sutra is that the suffix ach is added in the sense of a karta to any verbal root when the upapada is sham. So we repeat the suffix ach is added in the sense of a karta to any verbal root when the upapada is sham. So if we have the meaning to be expressed namely one who creates happiness, sham karoti. So we have sham plus am and kru plus ach. And then there will be samasa saudhnya, pratyapadika saudhnya, sub-luk. And then ru in kru will be substituted by ar and finally we will get the output shankara. Similarly one who speaks happiness, sham vadati and will derive the same format and finally derived compound output would be sham vadar. And this can happen with any verbal root which is semantically linked with sham. So we can have shankara, sham vadar etc as examples. So this sutra looks highly productive. Now we go to the next sutra adhikarane shetehe. This is 3 to 15. This sutra has got two padas adhikarane and shetehe. Adhikarane is 7 slash 1 meaning when the adhikarana is upapada, shetehe is 5 slash 1 of sheti which is a reference to the verbal root she. She means to sleep. So shetehe means immediately after the verbal root she meaning to sleep. Words continued are dhato ho from 3191 meaning immediately after the verbal root. Pratyayaha 311, ach 329, tattrapapadam saptami stham from 3192, krudatin 3193, kartarikritu 3467 and here it says the meaning of the suffix ach is karta. So now the meaning of the sutra is that immediately after the verbal root she the suffix ach is added when an upapada is related with the action of sleeping as adhikarana. So now if we have the meaning for example one who sleeps in the sky, khe shete that is the lauki ka vigraha. So now adhikarane shetehe will apply and the suffix ach will be added to the verbal root she. Upapadam I think will have the upapada samasa and then samasa saudhnya applies. Then pratyapadika saudhnya applies. Then supadhatu pratyapadika yoho applies and deletes nyi. So we have khe plus 0 plus she plus er. Then we have sarvadhatu, karadhatu ka yoho playing a role and she is substituted by she. So we have khe plus 0 plus she plus er. And then by the application of the sandhirul, khe is substituted by she and the finally derived compound output is khe she. Which means the same thing as khe shete one who sleeps in the sky. Similarly if the meaning to be expressed is one who sleeps in a cave. We have the lauki ka vigraha. Garthe shete. Now adhikarane shetehe applies. The suffix ach is added after the verbal root she. Upapadam I think plays the role and so we have gartha plus nyi plus she plus ach as the lauki ka vigraha. Samasa saudhnya takes place. Pratyapadika saudhnya takes place. Supadhatu pratyapadika yoho applies. So you get gartha plus 0 plus she plus er. And then you get gartha plus 0 plus she plus er by the application of sarvadhatu, karadhatu ka yoho. Then you apply the sandhirul and you get gartha sheya as the finally derived compound output. Khe sheya as well as gartha sheya. There are statements on this particular sutra. For example, parshpa dishu upasankhyanam. So when parshpa etc. are also the upapadas, the suffix ach is to be added after the verbal root she. That is the meaning of this particular sutra. This particular statement. So when we have the lauki ka vigraha parshwa bhyam shete. One who sleeps by sides. The compound output generated would be parshwa sheya by undergoing the similar process stated earlier. Similarly, udarena shete. If this is the lauki ka vigraha, one who sleeps by belly or stomach. The compound output generated would be udara sheya. Here also we apply the same process that we saw earlier. So prasthena shete. If this is the lauki ka vigraha, the compound output generated would be prastha sheya. One who sleeps by the back. The next statement available is digdha sahapurvacha. Digdhena sahasete. One who sleeps with something that is body anointed. Digdhena sahasete. Now digdha sah is the purvapada and then she is the verbal root. Digdha sah is the upapada and she is the verbal root to which the suffix ach is added. And so we get the finally derived compound output as digdha sahasheya. Also we have another statement. Uttanadishu kartrushu. Uttanadishu kartrushu. So uttanah shete and we have uttanah sheya. Similarly avamurdha shete and the compound output generated is avamurdha sheya. Uttanah is the kartha of the action of sea sleeping. Avamurdha is not the adhikarana, is the kartha of the action of sleeping. So kartha is the upapada. Similarly we have a statement. Giravu dash chandasi. So when the upapada is giri, a mountain, the suffix dha is added after the verbal root she. And because of dha, the final e of she is deleted. So if the laukika vigraha is giraushete, we have giri plus ni plus she plus dha as the laukika vigraha. So we have giri plus ni plus she plus dha as the laukika vigraha. Then the samasa saudhnya happens. Pratipadi ka saudhnya happens. Supodhatu pratipadi ka jo applies. And we have giri plus 0 plus she plus r. Then the statement dithva samarthya dabhasya piterlopah applies. It deletes the final e of she. And finally we get the output giri she. When we have giri she with long e in between, there is a different word and compound altogether. The next sutra is chareesh taha. Charehe taha 3-2-16. Charehe is 5-1 which means immediately after the verbal root chara to move. Taha is 1-1. Pratyayaha 3-1-1. Also feminine suffix ngeep is added because of the marker t. Words continued are dhato ho, tattrapapadham saptami stham, krudhating and adhikarane from 3-2-15. So the meaning of the sutra is that the suffix t is added in the sense of a karta to the verbal root chara when the upapada is related to the action denoted by the verbal root in the relation of adhikarane. I repeat the suffix t is added in the sense of a karta to the verbal root chara when the upapada is related to the action denoted by the verbal root in the relation of adhikarane. So if the meaning to be expressed is one who moves in the land of kuru, kurushu charati as the laukika vigraha, then we add the suffix t and we derive the finally derived compound output, kuru chara and the feminine of this would be kuru chari. Similarly one who moves in the land of madra, we have the laukika vigraha as madreshu charati and so we add the suffix t to the verbal root chara and now we get the finally derived compound output as madra chara and the feminine of it would be madra chari. The next sutra is bhiksha sena daye shucha 3-2-17. This is very simple. This means when bhiksha sena and adaya are the upapadas which are not the adhikaranas the suffix t is added in the sense of a karta to the verbal root chara. Repeat. And when bhiksha sena and adaya are the upapadas and they are not the adhikaranas the suffix t is added in the sense of a karta to the verbal root chara. So, if you have the meaning one who moves for alms, so Bhikshaam charati, then we have the suffix t' added and we derive the output as Bhiksha chara, similarly one who moves into army Senaam charati and the output derived is Sena chara. Similarly one who moves having collected, when this meaning is to be expressed we have Adaya charati as the input, and the finally derived compound output is Adaya chara, to summarize the semantic relation the upapadas share with the action denoted by the verbal root is many fold, many times it is the karma or object, but sometimes it is also the adhikarana substatum, sometimes it is also the kartha agent, sometimes it is also the instrument karana. This makes the dependency within the compound multifaceted and also rich, several similar words showing similar dependency relation with the action can be or are generated using the derivation process of compounding as stated in the Paninian grammar. We study some more upapada that purusha deriving suffixes in the coming lecture. These are the texts referred to. Thank you very much.