 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 Mangala Charana. We are dealing with the Tattpurusha Samasa. We have said that Tattpurusha Samasa is one of the four Samasas in Sanskrit. This is how Panini states these four Samasas. Tattpurusha is having perhaps the most productivity amongst all. We also said that Panini has composed several sutras, be it Samasa Vidhyayaka Sutra or be it Samasanta Pratyaya Vidhyayaka Sutra or be it Samasa Swara Vidhyayaka Sutra, several sutras to explain the features of the Tattpurusha Samasa in comparison with the other Samasas. The Tattpurusha Samasa also has got several sub varieties. That is also a very important feature of this Samasa. The formation of the Tattpurusha Samasa can be explained in a simple way which is presented on this slide and equation. So, we have X and Y, two different independent entities in terms of meaning as well as the word form as well as the accent. But these two are interrelated and the speaker of Sanskrit decides to merge these two together and generate an output which is one. So, now the output in the form of X, Y is generated and X, Y is one word and this one word conveys one meaning and also has got one accent. So, these are the features of Ekarthi Bhava. Now, these features are Ekarthi, Ekapadhy and also Ekasvaraya. We also note that in this Tattpurusha Samasa it is Y which acts as the head as far as the compound unit is concerned. What it means is that X, Y which is now an output which will become an input for the sentence generation will be linked to any other external meaning only through the meaning of Y element and X will have to be linked to any other external meaning only through Y. There are some exceptional cases where X is not shown to be related to the external elements through Y and these cases are noted down as the examples of a Samartha Samasa. In the beginning, we studied the Bibhakti Tattpurusha variety of Tattpurusha Samasa where we studied the Vitya, Tritya, Chaturthi, Panjami, Saptami in this order and then Shastri and there we said that this highlights the fact that the Karaga theory forms the base of the Samasa theory. The input for the Samasa is the sentence and the output of the Samasa is the nominal root or the Pratiparika which becomes an input for the sentence. After the Bibhakti Tattpurusha, we started studying another extremely important variety of Tattpurusha namely Karmadharaya and Karmadharaya is stated in this section 2.149 up to 2.172. It is governed by the Adhikara Samanadhi Karanena. Now, we also studied that Karmadharaya is defined in the Panimian grammatical tradition by this particular Panimian sutra, Tattpurusha Samanadhi Karanaha Karmadharaya 1.242 Tattpurusha Samanadhi Karanaha Karmadharaya What it means is that Tattpurusha in which the constituents denote one and the same entity as referent is termed Karmadharaya. I repeat that Tattpurusha in which the constituents denote one and the same entity as referent is termed Karmadharaya. Now Samanadhi Karanaha is defined in the following manner. So the state of being Samanadhi Karanaha is Samanadhi Karanaya and it is explained as So, coreferentiality is that when many words having different purposes of usage when they remain denoting one and the same referent then they are said to be related as coreferentials Now, let us study this very important sutra Visheshanam, Visheshena, Bahulam in which Panini has used two extremely important terms Visheshana and Visheshya. In the sutra there are three words, three padas Visheshanam which is in Prathamaya Kabachana Visheshena which is in Dhritiyaya Kabachana and Bahulam Visheshanam since it is in the Prathamaya Kabachana which means a qualifier becomes Upasarajana because of Prathamaya Nirdistam Samasa Upasarajanam and because of Upasarajanam Purvam the Visheshana or a qualifier word occupies the initial position of the compound what is known as Purva-Nipata Visheshena is the instrumental singular of the word Visheshya which means a qualified So, Visheshena means with a qualified Bahulam means mainly or in a bigger domain or many times So, the words continued are Sup and Sahasupa Samarthapada Vidhi is always there and also Samanadhi Karanena with the same referent So, the meaning of the Sutra is the following Any Subhanta which denotes a qualifier is many times compounded with any other interrelated coreferent Subhanta which denotes a qualified Repeat, any Subhanta which denotes a qualifier is many times compounded with any other interrelated coreferent Subhanta which denotes a qualified Since the word many times occurs in the meaning what it implies is that there are some times when a qualifier is not compounded with a qualified therefore overall there is a situation where in some cases it is not compounded and in many of the cases it is compounded So, overall one can say that there is an optional application So, therefore Bahulam is interpreted to mean optionally Now, what is a Visheshena and what is a Visheshya? This is extremely important Visheshena is a qualifier something which is a part of the qualified and which distinguishes the qualified from the others as far as the cognition is concerned So, Visheshena is something which is a part of the qualified and which distinguishes the qualified from the others as far as the cognition is concerned and Visheshena is a qualified something which is being distinguished from the rest as far as the cognition is concerned One of the important magazines in the Maninian grammatical tradition is the qualifier is purposeful if there is association as well as absence of it in the qualified only then Visheshena is meaningful if there is only Sambhava or if there is only Vethicara then the Visheshena does not assume any significance This is extremely important as a principle So, now we have the meaning blue lotus Here blue and lotus are two elements where lotus is the one which is to be distinguished in the cognition and we have blue which acts as a distinguisher in this particular cognition which distinguishes all other color lotuses from this one red, white, etc And now we have the cognition only of a lotus which possesses blue color and not other colors In this way lotus is Bhedya or Visheshya and blue becomes Bhedakka or Visheshena So, now we have Neelam Uthpalam as the Laugikavigraha where Neela and Uthpalam blue and lotus they are referring to one and the same entity So, there is a relationship of co-referentiality and therefore there is semantic relatedness and so now this sutra Visheshanam Visheshena Bahulam prescribes this particular compound and so now we have Neelasu Uthpalasu as the Laugikavigraha and then there is Samasya Saudnya and therefore there is Prathipadika Saudnya and then supodhatup Prathipadika Yahu applies and deletes both the Su Prathiyas So, we have Neela plus zero plus Uthpala plus zero and therefore we now have Neela Uthpalam and we do the Sandhi and finally we get Neelothpala as the compound output which means the same thing as Neelam Uthpalam Similarly, when the meaning intended by the speaker is red lotus where once again lotus is the Visheshya to be distinguished and red acts as the Visheshana a qualifier which distinguishes this lotus from the rest we have Raktam Uthpalam having the semantic relatedness in the form of Visheshana Visheshya Bahulam and then these two are compounded and finally we get Raktotpalam as the compound output this sutra is extremely productive and can generate many many compounds now because of Bahulam certain other behaviors are also noticed by the grammarians for example, sometimes there is Nityasa Masa of Avigraha type for example, black snake now here we have Krishnaha and Sarpah Sarpah is the Visheshya Krishna is the Visheshana and so we have the compound Krishna Sarpah now Krishna Sarpah even though primarily refers to a black snake it refers to a general tendency of a person who protects the wealth without touching it so Krishna Sarpah becomes Nityasa Masa sometimes no compound is observed even if the conditions are fulfilled for example, Ramaha Jama Dagniha so Ramaha is the Visheshya Jama Dagniha is the Visheshana and still you don't find the compound taking place similar is the case with Arjunaha Kartavirya even though there is Visheshana Visheshya Bhava that exists between these two the compound does not take place this is primarily explained with the help of the word Bahulam which means many times now let us look at the next sutra Purva Par Prathama Charama Jagannya Samana Madhyam Madhyama Virascha 2158 now here there are two words in the sutra Purva Par Prathama Charama Jagannya Samana Madhyam Madhyama Viraha this is one and the second of course the first word has got so many constituents Purva Par Prathama Charama Jagannya Samana Madhyam Madhyama and Vir and they are mentioned in the Prathama Vibhakti so they will be termed as upasarjana and they will occupy the initial position in the compound words continued are Sup and Sahasupaa of course Samarthapadavidhi and also Samanadhi Karanena with the same referent so the meaning of the sutra is any subanta which denotes a qualifier and whose prathipadika is Purva Par etc is compounded with any other interrelated coreferent subanta which denotes a qualified I repeat any subanta which denotes a qualifier and whose prathipadika is Purva Par etc is compounded with any other interrelated coreferent subanta which denotes a qualified now we have an example the meaning is earlier man Purvaha Purushaha now Purvaha is the Visheshana Purusha is the Visheshya and because of this sutra this will get compounded and so we have the coreferentiality as well and so there is semantic relatedness so the compounding takes place and we have Purva plus Su plus Purusha plus Su as the and then the takes place then the takes place and then applies and deletes both the and so we get the form Purva Purusha as the compound finally derived it explains the same meaning as Purvaha Purushaha earlier man similarly when you have the meaning other man to be conveyed Aparapurushaha is the laukika vigraha the same procedure happens and you get Aparapurushaha as the finally derived compounded output and the prathamaika vachanahis Aparapurushaha similarly when you have first man the same meaning to be conveyed you have Prathama Purushaha as the laukika vigraha and Prathama Purusha as the finally derived compounded output and Prathama Purushaha will be the prathamaika vachanah similarly last man and the laukika vigraha would be Charama Purushaha and the compounded output would be Charama Purusha when the meaning is condemnable man the laukika vigraha is Jagannya Purushaha and the compounded output is Jagannya Purusha and then we have same man as the meaning to be conveyed and the laukika vigraha is Samanaha Purushaha and the laukika vigraha is done and the process happens and the finally derived compounded output is Samanapurusha when we have the meaning middle man the laukika vigraha is Madhyapurushaha and the finally derived compounded output is Madhyapurushaha then we have middle man once again and the words Madhyapurushaha they are the laukika vigraha and the finally derived compounded output will be Madhyapurusha finally when we have the meaning valiant man Viraha Purushaha is the laukika vigraha and the compound process happens and the finally derived compounded output would be Virapurushaha the tradition has also noted that there is another instance of compound happening in this particular context where we have the meaning other half the laukika vigraha is Aparaha Ardhaha and the finally derived output is Pascha Ardhaha where a particular statement says Aparaha Ardha Pascha Bhavo Paktavyaha immediately before the word Ardha Aparaha is to be substituted by Pascha now we go to the next sutra Srenya Dayaha Krata Divihi 2159 now there are two words in the sutra Srenya Dayaha and Krata Divihi Srenya Dayaha is Prathama Bhavachana the words beginning with Sreni or layer are referred to by this particular word and Krata Divihi is the instrumental plural of Krita Adi etc the words beginning with the word Krita Krita means done so here there is a reference of two Ganas, Srenya Di and Krita Di words continued are Sup and Sahasupa Samarthapada Vidhi and Samanadi Karanena the instrumental case of Samanadi Karanena will be applied with Krita Divihi which is also in the instrumental case so now the meaning of the sutra is this any Subanta whose Pratipa Dika is Sreni etc is compounded with any other interrelated corefereant Subanta whose Pratipa Dika is Krita etc now repeat any Subanta whose Pratipa Dika is Sreni etc is compounded with any other is krata etc. The tradition has a particular statement in this particular regard, śrīnyādiśu čvairtha vachanam kartavyam. What it means is, in the meaning of śrīni etc., the meaning of the suffix čvī is to be additionally understood. Now the question is, what is the meaning of the suffix čvī? The meaning of the suffix čvī is abhūta-tadbhāva. And we shall study this more when we study the gati samāsas later on in this particular course. So abhūta-tadbhāva means something which was not there earlier and which has now come into being. So this is the meaning of čvī. So śrīni is to be appended with this particular semantic condition that it was not there but now it is there. So layer which was not there earlier, which is what has come into being now, that is the additional semantic condition. So we have śrīnāyāha śrīnāyāha kṛtaḥ. So the śrīnis were not there but now they are made. And so we have śrīni-plus-čas and kṛta-plus-čas as the alaukika-vigraha. And there is this coreferentiality which is semantic relatedness and so compound takes place. So samāsa-saudhānya happens. So the prāthipadika-saudhānya also happens. And then supodhātu-prāthipadika-yoho applies and both the sup's get deleted. So we have śrīni-plus-0 plus kṛta-plus-0 and finally we get the form śrīni-kṛta. Similarly when we have the meaning to be conveyed namely something which was not one is made one and we get the form ekā-kṛta as the finally derived compound output. Similarly something which was not a heap is now made a heap and we get the compound output in the form of rāshikṛta. These are some of the words mentioned in śrīni etc. group. So these are the groups. śrīni-ekā-pūgā-kundā-rāshī-vishikha-nichayā-nidhāna-indra-devā-munda-bhūta-in-śrīni-kṛta-mitā-matta-bhūta-ukta-samādnyāta-samāmnāta-samākhyāta-sambhāvita-avadhārita-nirākṛta-avakalpita-sambhārata-sambhārata-sambhārata-sambhārata-sambhārata-sambhārata-sambhārata-sambhārata-sambhārata-sambhārata. avakalpita-upakrata-and upakrata-in-the-kṛta-di-gana. So these words, when semantically are related with each other, they get compounded and of course we get the finally derived compound output. You can imagine, when these words are interrelated with each other, how many compound forms they would technically and theoretically generate. However, the speakers of Sanskrit may not have thought about generating all the forms. To summarize, in the Karmadharaya compound, the main semantic condition is that of a qualifier and qualified. A lot of explanation of the same principle is done in other rules. Viseshanam, Viseshanabhulam is the main sutra and other rules explain this in some detail. The primary purpose in this explanation is also to ensure the initial position for a particular word or class of words in the compound output. We also note that, even though the meaning of the Chwee suffix is assumed as input, the suffix is not actually added. And some other operations therefore, which depend on the physical addition of the suffix Chwee like lengthening, they do not happen. Only the meaning is to be understood. We study some more instances of Karmadharaya Samasa in the coming lecture. These are the texts referred to. Thank you very much.