 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. In this course, we are focused on the Tattpurusha Samasa. Tattpurusha Samasa is one of the major types of samasas in Sanskrit. Avyaibhava, Tattpurusha, Bahubrihi and Dhvandva are the four types of samasas stated in Sanskrit in this particular order in the Grammar of Panini in the text of Ashtadhyayi. We have also noted that Tattpurusha is by far the most productive of the samasas in Sanskrit. The number of sutras composed by Panini to account for various features of the Tattpurusha Samasa are very many in comparison with the sutras composed to describe such similar features of other types of samasas. Be it Samasa Vidhyayaka Sutra, be it Samasanta Prateya Vidhyayaka Sutra or Swara Vidhyayaka Sutra. In all these cases, the sutras composed to describe the Tattpurusha Samasa are more than other types of samasas. This goes to show the importance of the Tattpurusha Samasa in Sanskrit and also in Panini and Grammar. We also said that the Tattpurusha Samasa has got a number of varieties which is not the case with other types of samasas. And we have studied them one by one in this particular course so far. First we studied the Vibhakti Tattpurusha Samasa, very important. And the Vibhaktis are Dvitiya, Vibhakti Tattpurusha, Turitya, Chaturthi, Panjami, Saptami and Shasti in this particular order as is given in the Grammar of Panini in the text of Ashtadhyayi. Then we studied Karma Dharaya Samasa. We also in the course studied the Dvigu Samasa. Following which we studied the Nayatattpurusha, after which we studied the Ekadeshi Tattpurusha, after which we studied the Gati Tattpurusha Samasa, following which we started studying the Upapada Tattpurusha Samasa. And currently we are studying the Upapada Tattpurusha Samasa. The features of the Tattpurusha Samasa can be stated in the form of a simple equation in this particular manner. Where we have X and Y as two independent, two separate elements, independent and separate in terms of meaning conveyed word form as well as the accent. However, these word forms are semantically interrelated. And so the speaker of Sanskrit decides to merge these two forms together and form the output in the form of one entity, XY. The feature of this XY is that Y acts as a head of this particular unit. So XY is one unit and it is one unit in terms of meaning as well as word form as well as accent. So there are three features, Aikarathya, Aikapadya and also Aikasvarya. Now within XY, Y acts as a head. Which means that when XY as one unit is interrelated with any other word in the sentence, this interrelation happens only through Y. X is not related to any other word in the sentence without going through Y. If X is interrelated with any other word in the sentence without going through Y, such a Samasa is treated as an exception and is termed as a Samartha Samasa. We are studying the Upapada Tadpurusha Samasa right now. This Upapada Tadpurusha Samasa is stated by the Sutra Upapadam Ating. And this Sutra has got two padas, Upapadam and Ating. Upapadam is one slash one which means the word designated as Upapada. This is by the Sutra 3192, Tattrapapadam Saptami's Tham. Now because the word Upapadam is stated in one slash one, it is termed as Upasar Janam because of the Sutra Prathama Nirdishtam Samasa Upasar Janam. And then because of the Sutra Upasar Janam Purvam, this word in the Prathama Vibhakti will occupy the initial position of the Samasa. This is known as Purva Nipata. The other word in the Sutra is Ating, which is also one slash one, which means which is not a Ting. Eventually it means which is not a Tinganta, which is not a word ending in a Ting. Words continued are Sup and Sahasupa and also Samarthapada Vidhi. So the meaning of the Sutra is the following. Any Subanta whose Pratipadikas are designated as Upapada is compounded with any other interrelated word which is not a Tinganta. I repeat, any Subanta whose Pratipadikas are designated as Upapada is compounded with any other interrelated word which is not a Tinganta. Now this translation raises certain questions. First amongst them is the following. What is the need of the word ating in the Sutra? What it implies is that what is achieved by this particular negation? The question arises because when we make not a Tinganta, a condition for this Sutra to apply, the only other available option through this negation is that of a Subanta. Because we have Subtingantam Padam as the definition of Padha, so when Tinganta is negated what remains as a Padha is only a Subanta. Now this is available to us, we know anyway because of the continuation of the words Sup and Sahasupa. So then what is the need of the word ating? What is achieved by this particular negation? And in spite of these questions we know that Panini continues with the word ating. So we are forced then to think that in this particular Sutra, the basic condition of Sup and Sahasupa does not apply. Rather, Sup and Sah will only apply in this particular Sutra. So the skeleton of this particular Samasa would be as follows. The first element of the Samasa is a Subanta ending in Su and the second member is not a Subanta. It does not end in Su. But now a Ting gives us a purpose and that purpose is that the second member of the Samasa has Krith suffix. So there are two types of suffixes which are added after a verbal root. One is Krith and the other one is Ting. Now when a Ting is a negation, the purpose of this negation is to bring above the Samasa with respect to Krith. So the output of the Samasa is a Pratipadika plus Su, this is the Purvapada, plus Dhatu plus Krith. This is the second part of the compound. And so Supadhatu Pratipadika will apply and will delete the Su in the Purvapada. So the compound output would be the Pratipadika of the Purvapada plus the Dhatu plus Krith which is the second part of the compound. Now we are studying some more Sutras in the section 321 to 101. We have noted that 3284 is the Sutra Bhute from which the suffixes stated will be governed by the Adhikara Bhute. What it means is that the suffixes stated hereafter from 3286 onwards up to 3211, they will indicate the sense of Kartad by default, but they will also additionally convey the meaning of past tense. Now in this Sutra Karmani Hanaha which is 3286, there are two padas, Karmani as well as Hanaha. Karmani is 7 slash 1 which means when the Upapada is related to the action denoted by the verbal root as an object or karma. Hanaha is 5 slash 1 which means immediately after the verbal root Hanha to kill. Words continued are Dhatoh from 3191 which means immediately after the verbal root, pratyayaha 311, tattrapapadam saptami stham 3192, krithating 3193. So the meaning of the sutra is the following. The suffix nini is added in the sense of karta and also past tense to the verbal root Hanha when Upapada is related to the action denoted by the verbal root Hanha as karma. I repeat the suffix nini is added in the sense of karta and also past tense to the verbal root Hanha when the Upapada is related to the action denoted by the verbal root Hanha as karma. So we have pitruvayam ahan, one who killed the pitruvya, the uncle, the brother of the father. And so we have pitruvya plus am plus hanha plus nini as the alaokika vigraha. Now the samasa saudhnya takes place. So the pratyapadika saudhnya takes place and then supadhato pratyapadika yoho applies and we have pitruvya plus zero plus hanha plus in. And so this anha marker in the suffix nini is deleted but it causes the her getting substituted by gha first and also anha in hanha getting substituted by a. So we have pitruvya plus zero plus ghaan plus in and then because of the suffix nini anha in hanha is substituted by t. So we have pitruvya plus zero plus ghat plus in and so finally we get the derived output pitruvya ghat in which means the same as pitruvya ahan. Now the vartika statement here says that this word stands for an element of censure. Kutsita grahanam karta vyaam. Pitruvya ghatin is not just a factual statement but there also but there is also a sense of censure involved in the process of compounding. Pitruvya ghatin. The next sutra is drasehe kwanip 3294. In this sutra there are two padhas, drasehe as well as kwanip. Drasehe is 5 slash 1 which means immediately after the verbal root drusha meaning to see. Kwanip is 1 slash 1 of kwanip and kwanip means the suffix 1. K is the marker and p is also the marker. The words continued are dhatoho from 3191 which means immediately after a verbal root. Pratyayaha. Pratyayaha continues from 311. Tattrapapadam sattamistham also continues from 3192. Krithating is also present from 3193. So the meaning of the sutra is the following. The suffix kwanip is added in the sense of karta and also past tense to the verbal root drusha when upapada is related to the action denoted by the verbal root as karma. I repeat the suffix kwanip is added in the sense of karta and also past tense to the verbal root drusha when the upapada is related to the action denoted by the verbal root drusha as karma. So when the meaning to be conveyed is one who saw the other world. Paralokam apashyat. One who saw the other world. So in this sense, paralokam apashyat is the lawkika vigraha and the lawkika vigraha would be paraloka plus am plus drusha plus kwanip. Now the samasa saudhna takes place and so the pratipadika saudhna also takes place. So supadhatup pratipadika yoho will apply and so we have paraloka plus zero plus drusha plus one. And then we join them together and we get the form paraloka drusha one. Meaning paralokam apashyat. One who saw the other world. Then we go to the next sutra. Saptam-yam janer daha. 3, 2, 97. Sutra is saptam-yam janer daha. There are three padas in the sutra. Saptam-yam which is seven slash one, janer and daha. Saptam-yam is seven slash one. Meaning word ending in seventh case is the upapada. Janer is five slash one of jani, referring to the verbal root janer, meaning to be born. So janer means immediately after the verbal root janer to be born. Daha is one slash one of dha and dha is a marker. So the suffix is a. This dha marker triggers the deletion of an in jan. Words continued are dhatoho, 3191, immediately after the verbal root. Pratyayaha from 311. Tattrapapadam saptamisthamis present, 3192. Kridhating is also present, 3193. So the meaning of the sutra is the following. The suffix dha is added in the sense of karta and past tense to the verbal root janer when upapada ends in the seventh case. I repeat, the suffix dha is added in the sense of karta and also past tense to the verbal root janer when upapada ends in the seventh case. So here we have mandurayam jataha. And mandura plus nyi plus janer plus dha. This is the erlaukika vigraha. And so samasa saudhnya takes place. So the prathipadika saudhnya takes place. So supodhata prathipadika yoho applies. And where we have mandura plus 0 plus janer plus er. And then mandura is shortened to mandura. Mandura plus 0 plus janer plus er. And then the an in janer is deleted. So we have mandura plus 0 plus j plus er. And the finally derived output is mandura j. Which means the same thing as mandurayam jataha. Mandura j. The next sutra is panchamyam ajatau. 3298. This sutra has got two padhas, panchamyam and ajatau. Panchamyam is 7 slash 1. And ajatau is also 7 slash 1. So panchamyam means word ending in the fifth triplet. And that is the upapada. And ajatau is 7 slash 1. Which means not the generic property. Words continued are dhatoho from 3191. Meaning immediately after the verbal root. Pratyayaha 311. Tattrapapadam saptami sthami is present from 3192. Krdating is present from 3193. Janer is continued from the previous sutra. Janer is 5 slash 1. Meaning immediately after the verbal root jana to be born. Daha is also continued from the previous sutra. This is 1 slash 1 of dh. Which is having the marker dh. And so this suffix a which has got the marker dh. Triggers the deletion of an in jana. So now the meaning of the sutra is the following. The suffix dh is added in the sense of karta. And also past tense to the verbal root jana. When upapada ends in the fifth case. And which does not denote a generic property. I repeat the suffix dh is added in the sense of karta. And also past tense to the verbal root jana. When upapada ends in the fifth case. And which does not denote a generic property. Now following this when we have the meaning to be conveyed. Namely one who is born from the intellect. One who is born from the intellect. Then we have buddhe jataha. As the laukika vigraha. And the laukika vigraha would be buddhi plus nasi. Plus jana plus dh. And then the samasa saudhnya takes place. And the pratipudika saudhnya also takes place. So supodhatup pratipudika yoho applies. And so the sup is deleted. So we have buddhi plus zero. Plus jana plus dh. Jana plus er. And then finally because of the marker dh. Anna in jana is also deleted. So we have buddhi plus zero. Plus jah plus er. And the finally desired compound output is buddhi jah. Buddhi jah. Which means the same thing as buddhe jataha. Similarly when the meaning to be conveyed is one which is born out of sorrow. Dukhat jataha. And the compound output would be dukkha jaha. And one who is born out of impression when this meaning is to be conveyed. Samskara jataha. This will be the laukika vigraha. And the compound derived is samskara jaha. Now we go to the next sutra. Upasarge ca saudhnya yam. This is 3299. Upasarge ca saudhnya yam. This sutra has got three padhas. Upasarge seven slash one. Which means when the proverb is the upapada. Chha and also saudhnya yam. Chha means and. And saudhnya yam is seven slash one. Meaning that when the technical term is designated by the compound. Words continued are dhato ho 3191. Which means immediately after a verbal root. Pratyayaha 311. Tattrapapadam saptam istham is present from 3192. Kritha thing is present from 3193. Janaer is continued from the previous sutra. Janaer is five slash one. Which means immediately after the verbal root jana to be born. Daha is also continued from the previous sutra. Daha is one slash one of dh. Or is the suffix with the marker dh. This marker dh triggers the deletion of an in jana. So the meaning of the sutra is the following. The suffix dh is added in the sense of karta. And past tense to the verbal root jana. When upapada is an upasarge. And when the compound designates a term. I repeat the suffix dh is added in the sense of karta. And also past tense to the verbal root jana. When the upapada is an upasarge. And the compound designates a term. So when the meaning to be conveyed is one who is born. Prajataha. The compound output is praja. So the same procedure stated earlier. And so we get praja as the compound output. And the feminine form would be praja. One who is born. Then we have the final sutra in this particular section. Which is aneshu apitrishyate. This sutra has got three padas. Aneshu, api and drishyate. Aneshu is seven slash three. When any other word is the upapada. That is the meaning. Api means also. Drishyate means is seen. Words continued are dhatoho from 3191. Which means immediately after a verbal root. Pratyayaha from 311. Tattrapapadam, saptamistham and krithating. They are present from 3192 and 93 respectively. Janeer and Daha. They are also continued from the previous sutras. And so janei is five slash one. Which means immediately after the verbal root jana to be born. And Daha is one slash one of dh. The suffix is a with the marker dh. And this marker dh triggers the deletion of an in jan. So the meaning of the sutra is the following. The suffix dh is added in the sense of karta. And also past tense to the verbal root jan. When the upapada is any word. And even if the compound does not designate a term. I repeat. The suffix dh is added in the sense of karta. And past tense to the verbal root jan. When upapada is any word. And even if the compound does not designate a term. So we have na jataha as the laukika vigraha. And the finally derived compound output would be a jaha. Following the procedure stated earlier. When the laukika vigraha is dvihi jataha. Somebody who is born twice. And the compound output would be dvihi jaha. Following the same procedure outlined earlier. Anu jataha. When this is the laukika vigraha. The compound output would be anu jaha. This suffix is also added after any other verbal root. With any other upapada also. So for example, if pare tak kata. Is the laukika vigraha. The compound output will be generated in the form of pare kha. And then the feminine form would be pare kha. To summarize. The suffixes in this section mean different karakas. By default the agent or the karta. But sometimes also the most effective means namely the karana. There are suffixes which get added after all verbal roots. Thereby increasing the accommodating strength of the grammar as a system. Enabling the accounting of the new forms generated in the course of time. In the grammar of panini. Panini uses very rarely the verb in the sutras. The one used in this section denotes the action of seeing. Thereby highlighting the basic act of observation. Needed for a grammarian to formulate rules. These are the texts referred to. Thank you very much.