 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 are dealing with the Tattpurusha Samasa, which is one of the major compounds in Sanskrit. We have also said that the biggest basket of sutras is devoted in stating the Tattpurusha Samasa in the Paninian Grammar. The structure of the Tattpurusha Samasa is shown in the form of an equation in this particular manner, where x and y are the two constituents which augur independently and they could be interrelated. When they are interrelated, they could be merged together, they could be integrated together and one output can be generated in the form of x, y. And in this, y is highlighted primarily to show that y is the head of this particular unit x, y. But the main idea is that it is one undivided unit in the form of meaning as well as the word form as well as accent. We are right now studying the Vibhakti Tattpurusha, which is the first classification under the Tattpurusha. In the previous lecture, we studied the Chaturthi Vibhakti Tattpurusha. Now, in this lecture, we study the Panchami Vibhakti Tattpurusha stated in the sutras 2137 to 39. The sutra 2137 is Panchami Bhayena, Panchami Bhayena. There are two words in the sutra. One is Panchami and the second one is Bhayena. The word Panchami occurs in the Prathama Vibhakti. This is one slash one. And so, the word in the Panchami Vibhakti is termed as Upasarjanam because of the sutra Prathama Nirdishtam Samasa Upasarjanam. And because of the next sutra, Upasarjanam Purvam, the word in the Panchami Vibhakti will be having Purva Nipata. That means that the word in the Panchami Vibhakti will occupy the initial position in the compound. Then we have the word Bhayena, which is instrumental singular, three slash one, with the word Bhaya. The words continued are Sup from 212, Subha Mantriti Parangavatspare, Sahasupa from the sutra Sahasupa 214. Obviously, Samarthapada Vidhi from 211 is very much there. So, we have the structure of this particular compound stated by this particular sutra is the following. There is the Purva Pada having the Panchami Vibhakti at the end, and the Uttarapada having the Pratipadika Bhaya and the Pratyaya Su. Now, the output generated is the Pratipadika in the Purva Pada and the Pratipadika in the Uttarapada, namely Bhaya. This will be the output. Now, the first question is how is there the interrelation? How is Panchami related to Bhaya? And the answer is given by the sutras of Panini, namely 2328, which says that the Panchami Vibhakti denotes the Karaka Apadana. Panchami is prescribed by 2328, Apadana Panchami, to denote Apadana. And what is an Apadana is defined by the sutra, Bhitra Arthanam Bhaya Hetu, which is 1425. What this sutra means is that the Hetu, that is the cause of Bhaya, when the verbal roots Bhitra and its synonyms, they are used, is termed Apadana. And this Apadana is expressed with the Vibhakti called Panchami. And here we have the word Bhaya, which is derived from the verbal root Bhih. And now the sutra Apadana Panchami will add the Vibhakti Panchami after a Pratipadika, after which there is Bhaya Hetu, that is to be denoted. So, this is how the semantic relatedness can be explained. And once this is done, the compounding process will begin. And we have, namely, meaning fear from the thief, that is Chorad Bhayam, that is the Laukika Vigraha. And this will be converted into the Laukika Vigraha, namely Chorad plus Nasi, plus Bhaya plus Su. And now this becomes a Samasa. So, this becomes a Pratipadika. And then the Su and Nasi, these are the two Sups which become part of the Pratipadika. And then Supodhatu Pratipadika Yoho applies and deletes both the Sups. And so we have Chorad plus Bhaya. And the finally derived compound output would be Chorad Bhaya. Chorad Bhayam is the Laukika Vigraha. And Chorad Bhaya is the compound output generated by the application of this particular Sutra that we are studying right now. Panchami Bhayena. Now there is a statement that is found in the later commentatorial literature, which says Bhaya Bhita Bhiti Bhibhir Iti Vakta Vyam. So the Sutra mentions only the word Bhaya, but the commentary says that along with Bhaya, there are some other words that also undergo the same process. They also have fear as the core meaning conveyed by them. And these words are Bhita Bhiti and V. So instead of just saying Bhaya Na, why not say Bhaya Bhita Bhiti Bhibhir. That would be far more appropriate and far more capturing the realistic data. This is what is proposed. So along with Bhaya, other words Bhita, Bhiti and V. Bhiti and V means fear. Bhita means one who is afraid obviously because of fear. So they also get compounded with the interrelated Panchami Vibhakti. And thus this will generate forms like Chorabhita, Chorabhiti and also Chorabhi along with Chorabhaya. Chorabhita is someone who is afraid of a thief. Chorabhiti means fear of thief and Chorabhi also means fear from the thief. Let us now look at the next Sutra. Apeta, Podha, Mukta, Patita, Patrasthair, Alpashaha. This particular Sutra has got two padas. Apeta, Podha, Mukta, Patita, Alpashaha. This is 3 slash 3. And the second word is Alpashaha. Alpashaha is an indeclinable. It means little. What this mention means is that in an option. The tradition interprets this as option. What it means is that the forms generated by this Sutra are found only in a small domain. Suggesting thereby that there is a big domain of usage which does not use this form and does not do this process which eventually indicates an optional usage. A small domain doing this process, making the compound and a big domain not doing this process. Obviously in some case there is this process happening and in some other case the process is not happening which eventually leads to the optional implication. Thus Alpashaha is interpreted to mean an option or optionally. The words continued are Sup and Sahasupa. Samarthapada Vidhi is obviously always there. The other word continued is Panchami from the previous Sutra and Panchami occurs in the Prathama Vibhakti. Thereby it becomes the Upasarajana by the Sutra Prathama Nirdistam Samasa Upasarajanam. And by the Sutra Upasarajanam Purvam the word appearing in the Panchami Vibhakti occupies the initial position of the compound Purva Nipata. So the structure of the compound derived by this Sutra would be something like this. We have a Pratipadika at the end of which there is Panchami and there is another Pratipadika where we have Apeta, Apodha, Mukta, Patitta, Apatrasta, etc. and followed by Su and the output generated is the Pratipadika in the first Subanta along with Apeta, Apodha, Mukta, Patitta and Apatrasta. What is the semantic relation between the two Subantas? And that can be said to be the Apadana which is stated by 2328 Apadana Panchami which says that the Panchami Vibhakti expresses Apadana. And how Apadana comes into the picture? The Apadana is defined by the Sutra 1424 as Dhruvam Apaya Apadana. And in all these words Apeta, Apodha, Mukta, Patitta and Apatrasta which are the Kradantas the verbal root denotes the motion and therefore there is scope for Apadana. And then this Apadana gets expressed by Panchami and that is how these Subantas are interlinked with the Subanta ending in the Panchami Vibhakti. So there is Samarthya. Now let us look at the examples. The meaning is that one who has gone away from happiness, Sukhat Apeta. The word Apeta is derived by adding the suffix t to the verbal root i with the proverb or the upasarga, upa i. Upa i means to go away. So Sukhat Apeta. So the Alawkika Vigraha over here is Sukha plus Nasi. Nasi is the Panchami suffix plus Apeta plus Su. Now this becomes a Pratipadika. This becomes first a Samasa and then it becomes a Pratipadika. And then Nasi and Su are the parts of the Pratipadika. So Supodhatup Pratipadika Yoho applies and Nasi and Su, both of them get deleted. So we have Sukha plus Apeta and then we join them together. Do the Sandhi, Parasavarna. Do the Akasavarna-Dirgaha Sandhi and we get the form Sukha Apeta. Sukha Apeta is the output generated of the Alawkika Vigraha Sukhat Apeta. Meaning one who has gone away from happiness. Similarly, one which is removed from imagination. Kalpanayaha Aphodha. So here we have Kalpana plus Nasi and Aphodha plus Su. So Kalpana is linked with the word Aphodha through this Panchami suffix. Kalpana is the Apadana and it is expressed through the Panchami Vibhakti. Now Kalpana plus Nasi and Aphodha plus Su. This is the Alawkika Vigraha and so this gets the term Samasa over here. And once it gets the term Samasa, it also is termed as Pratipadika. And Nasi and Su are parts of this Pratipadika. So Supodhatup Pratipadika applies and we get Kalpana plus 0 plus Aphodha plus 0. And then we join them together. Do the Svaradirga Sandhi and we get the form Kalpana Aphodha. Which means the same thing as Kalpana Yaha Aphodha. Something that is removed from imagination. Kalpana Yaha Aphodha. Then we have freed from the cycle Chakra Muktaha. This is the Alawkika Vigraha and here Chakra plays the role of an Apadana with reference to the action of freeing. Mucha denotes this action. So Chakra is the Apadana and this Apadana is explicitly expressed by the Panchami Vibhakti suffix Nasi over here. So the Alawkika Vigraha is Chakra plus Nasi plus Mukta plus Su. This becomes a Samasa and so it becomes a Pratipadika. And then Nasi and Su they get deleted because of the sutra Supodhatup Pratipadika yo ho. And so we have Chakra plus 0 plus Mukta plus 0. And so we have the finally derived output of the compound namely Chakra Mukta. Chakra Muktaha. This is the Alawkika Vigraha. Chakra Mukta. This is the Alawkika Vigraha. Chakra Mukta is the finally derived compound output which means the same thing as Chakra Muktaha. We shall be also studying that there are some other words which when appear in Panchami, that Panchami Vibhakti does not get deleted. So there is a look like for example stokha etc. And so we get the output stokha Muktaha and so on. But this we shall study little later. Let us proceed further. The meaning is fallen from the heaven. Svarga Patitaha. This is the Alawkika Vigraha. And the Alawkika Vigraha is Svarga plus Gnasi and Patita plus Su. The verbal root Patta means to go. And obviously Svarga is the Apadana intended by the speaker over here. And so this Apadana gets expressed by the Panchami Vibhakti suffix Gnasi. And so we have Svarga Patitaha as the Alawkika Vigraha. Svarga plus Gnasi plus Patita plus Su. This is the Alawkika Vigraha. And this becomes a Samasa. So it becomes a Pratipatika. And then Supodhatu Pratipatika Yoga applies and deletes Su and Gnasi which are part of the Pratipatika. And so we have Svarga plus Patita. Svarga Patita as the finally derived output of the compound. Svarga Patita means the same as Svarga Patita. Svarga Patita fallen from the heaven. We also note that the word Patita also gets compounded with the word ending in Dvitya. Dvitya Sritatita Patita. So Svarga Patita can in fact be interpreted in two manners. Either Svarga Patita or Svarga Patita both ways it's possible. Finally one who fled the waves. Tarangat Apatrastha. Now Tarangat is the wave and Apatrastha denotes an action of which Tarangat is intended to be an Apadana. And so Panchami Vibhakti expresses this Apadana. And this is how Tarangat is semantically related with Apatrastha. And so there is compounding. And so we have Tarangat plus Gnasi plus Apatrastha plus Su. This becomes a Samasa now and Samasa becomes a Pratipatika. And once it is a Pratipatika, Gnasi and Su. These are the two Sups which are now part of the Pratipatika. So they get deleted by Supodhatup Pratipatika Yoho. So we have Tarangat and Apatrastha. So we join them together. Do the Savarnadirga Sandhi. And finally we get the output in the form of Tarangat Apatrastha. So Tarangat Apatrastha, this is the Laukika Vigraha. And we get the compound output Tarangat Apatrastha which also means the same thing. One who fled the waves. Now we have the next Sutra, Stokantika Durartha Krachrani Ktena. 2, 1, 39. So Stokantika Durartha Krachrani Ktena has got two words. Stokantika Durartha Krachrani, this is 1, 3. And this indicates that this is the Upasarjana. By the Sutra Prathama Nirdistam Samasa Upasarjanam. And obviously because of Upasarjanam Purvam, there will be Purva Nipata. Ktena is also part of the Sutra, which is 3, 1. And it means with the suffix Kta. Words continued are Sup and Sahasopa. Samarthapada Vidhi is obviously there. The other word continued is Panchami. And this is also in 1, 1. Now Panchami in this case is stated by 2, 3, 33. So the meaning of the Sutra is the following. The Panchamyanta Subanta, whose Pratipadika is either of the following. Stokantika Durartha Krachrani is compounded with the interrelated Subanta, whose Pratipadika ends in the suffix Kta. I repeat, the Panchamyanta Subanta, whose Pratipadika is either of Stokantika Durartha and Krachrani, is compounded with the interrelated Subanta, whose Pratipadika ends in the suffix Kta. So the format would be of the following kind. Stokantika Durartha Krachrani as the Pratipadika plus Panchami. This is the first Subanta, followed by another Subanta, which has Kta as a Krt suffix inside and followed by Su. And the output generated would be Stokantika Durartha and Krachrani. And of course, the second Pratipadika ending in Kta. Here is an example. So the meaning is, one was released only a while ago. Stokad Maktah. This is the Laukika Vigraha. And so we have Stoka plus Nasi plus Maktah plus Su. This is the Laukika Vigraha. And so the process of compounding starts here. So this becomes a Samasa. And so this becomes a Pratipadika. And now, because it is a Pratipadika, Supodhatu Pratipadika Yoho will apply and delete Su as well as Nasi. But here, Panchammyaha Stoka Divyaha 632 applies and says that the Panchammyivakti, after the word Stoka, etc., is not deleted. So Supodhatu Pratipadika Yoho in this case applies only in case of Su after Maktah. And so Nasi is retained. So we have Stoka plus Nasi plus Maktah plus Zero. And so we get the form Stokad Maktah. And by doing the Sandhi, Yaro no Nasi ke no Nasi ko Va, we get the form Stokan Mukta. This is the finally derived output. Stokad Mukta is the Laukika Vigraha. And Stokan Mukta is the finally derived compound output, meaning the same thing. One was released only a while ago. The next example is one who came from proximity, Antikad Agatha. This is the Laukika Vigraha. And the Laukika Vigraha is Antika plus Nasi plus Agatha plus Su. And this becomes a Samasa. So it becomes a Pratipadika. And then Supodhatu Pratipadika Yoho applies. But a 632, namely Panchammyaha Stoka Divyaha says that the Panchammya Vibhakti after Stoka etc. is not deleted. So Supodhatu Pratipadika Yoho applies only for Su. And so we get Antikad Agatha. And finally Antikad Agatha has the finally derived compound output from Antikad Agatha as the Laukika Vigraha. One who came from proximity. Both of them convey this same meaning. Similarly Duraartha, that is the word mentioned in the Sutra. And so we have Duraad Agatha, one who came from afar. And the similar meaning is expressed also by the words Viprakrishna Agatha. So we have the same process. Duraad Agatha as the Laukika Vigraha. Dura plus Nasi plus Agatha plus Su as the Laukika Vigraha. And the term Samasa applies here. So it becomes a Pratipadika. And then Supodhatu Pratipadika Yoho applies. But Panchammyaha Stoka Divyaha 632 says that the Panchammya Vibhakti is not deleted after Dura etc. Stoka etc. And so we get the form Duraad Agatha which is the finally derived compound output. Which means the same as Duraad Agatha, one who came from afar. Also we get the form Viprakrishna Agatha in the same sense undergoing the same process. We also have the next example. Namely something obtained through hardship. Kracharat Labdha. This is the Laukika Vigraha. And the Laukika Vigraha is Krachara plus Nasi plus Labdha plus Su. And so this becomes a Samasa and so Pratipadika. So Supodhatu Pratipadika Yoho applies. But Panchammyaha Stoka Divyaha says that the Panchammya Vibhakti after the words Stoka etc. is not deleted and so we get the form Kracharat Labdha. And then thoroughly is the Sutra that applies and converts this D into L. And we get the form Kracharat Labdha as the finally derived compound output. Meaning the same thing as Kracharat Labdha, namely something obtained through hardship. We have been mentioning about this Sutra, Panchammyaha Stoka Divyaha. What it means is that in the environment of Uttarapada which follows, the Panchammy which comes immediately after the Pratipadika's Stoka etc. is not deleted. That is the meaning of this particular Sutra. So if we have Stoka plus Panchammy plus Uttarapada, the Panchammy is not deleted, which was otherwise stated by Supodhatu Pratipadika Yoho. So the output generated would be Stoka plus Panchammy plus Uttarapada. To summarize, the Panchammy Vibhakti Tathpurushar is also accounted for by a very few Sutras, just as Chaturthi Tathpurushar was mentioned. The interrelation is through Apadana and Karana between the Subantas. There is also the case of non deletion of Sup, that is Aluk stated by Panchammyaha Stoka Divyaha. These are the texts referred to and we shall study the Saptami Tathpurushar in the next lecture. Thank you for your patience.