 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 yokhilan jagat, charikarthi baribharti sanjariharti li laya. Vishvesham satchidanandam vandeham yokhilan jagat, charikarthi baribharti sanjariharti li laya. We have been studying the process of compounding, theoretical basis of it so far in this particular course. We have studied the karaka theory and then also the samartha theory. We also studied through the traditional sources notably the samartha nika where we quoted passages from it and saw how Patanjali interpreted the word samartha in four different ways. We noted that Patanjali stated that the two interpretations namely the samprekshitārtha and sambaddhārtha samartha to the vyapeksha view of samartha and sangatārtha and samsrishtārtha interpretations to the ekārthi bhava view of samartha. We have also studied the basic processes, the sequence of processes which facilitate the derivation of the compounding. Now we are studying the sutras, the rules within Panimian grammar which state these various stages. We have seen that samartha-padavidhi is the sutra 2-1-1 which lays down the foundation. The basic, very basic semantic condition namely the samartha-tva, namely the samartha here, namely that the words should be interrelated, the non interrelated words cannot be or are not compounded by the speakers and those who want to construct the compounds should take care that the words are interrelated. This basic condition is stated by samartha-padavidhi. Then we also saw that the name of the process namely samasar is stated by prakadārāt samasaha. Then we studied the very basic necessary condition which is sahasupā. We also noted that the later Panimian grammatical tradition has interpreted this sutra in a very generic manner and has accounted for several compound usages which otherwise do not find any justification in the sutras composed by panini and such compounds came to be known as supsup samasar or kevala samasar. Then we also saw the purva-pada-nirdharana and the sutras dealing with this. As soon as the alaugika-vigraha takes place, the purva-pada-nirdharana also happens and this purva-pada-nirdharana is dependent on the upasar-jana-saudhnyā which is also defined by panini and once this purva-pada-nirdharana happens, the process of compounding continues. Then we studied the rules which state the sub-look which is extremely important sub-look. We saw that supodhātup prāthipadika-yoho 2471 is that sutra which states the deletion of the sup. This deletion is recorded as the zero substitute in the system of panimian grammar by this particular sutra namely supodhātup prāthipadika-yoho. We also noted that this sutra also allows a prāthipadika to retain both the features of the prāthipadika as well as the pada and on this basis, certain panimian sutras also operate like nalopā prāthipadika-antasya. Now let us proceed further and find out some other processes which are rule governed in the derivation of the compounding as stated in the panimian grammar in this lecture. So in this lecture we will primarily devote ourselves to studying the process called purva-pada-kārya. After the samāsānta-pratyaya is added and after the sub-look happens then we know which is a purva-pada which is an uptara-pada now and then there are certain operations that are done on the purva-pada and those are called the purva-pada. Purva-pada is in fact a technical term defined by the panimian grammatical tradition as the initial member of the compound. And the final member of the compound is termed as uttara-pada. So if you have a compound having only two members, the initial member is the purva-pada and the second member is the uttara-pada because it is also the final member of the compound. But when there are more than two padas which get compounded together at the same time, which happens in the case of a bahūrihi compound or also in the case of the dvangpa compound, then we note that the first member, initial member is the purva-pada and the final member is the uttara-pada. And the members of the compound which are in between, they are not termed anything because they don't undergo any operation as such. Now if we stick ourselves currently to the compounds which have two constituents where the initial member is called the purva-pada and the second member of the compound, second constituent of the compound is termed as uttara-pada. We see that in the environment of this uttara-pada, certain modifications take place in the purva-pada. They are related to, for example, non-delition of sup. Now this is happening only in the environment of uttara-pada mind you. Non-delition of sup which is generally stated as a by default process we saw earlier. So such non-delition of sup is called alook and sometimes alook is considered to be a separate category of compounds which is not necessary. Alook is not a separate category. Alook happens in different compounds in certain conditions only in the uttara-pada environment. Now these purva-pada carriers are also related to gender sometimes. So some gender is to be conveyed and then the suffixes denoting a particular gender they get removed. Also there is modification in the morphological form. The purva-pada gets this kind of modification. Also sometimes modification in the phonological part of the purva-pada. These are all the operations that happen on the purva-pada and these are called the purva-pada carrier and mostly they happen in the environment of the uttara-pada. Sometimes there are some other environments also stated in the paninian grammar. Let us study them one by one. First of all we should know that all these purva-pada carriers and some others they are stated in the section 6.3 where the adhikāra is uttara-pada. So the first sutra in 6.3 is alook uttara-pada and uttara-pada is the adhikāra that continues up to the end of 6.3 that is 138. Alook uttara-pada. So in the environment of uttara-pada immediately before an uttara-pada obviously before an uttara-pada there is a purva-pada in most of the cases so there is an operation stated to the purva-pada. So uttara-pada means that immediately before an uttara-pada assuming that the purva-pada precedes assuming that the process of compounding also happens in between two padas at a time in most of the cases. So the first of such purva-pada carriers as listed earlier is alook. This is stated from 6.3.1 up to 24. A look as the name says is the non-delition of sup in the purva-pada. Alook is never stated in the uttara-pada. Uttara-pada sup is always deleted but purva-pada sup sometimes in some exceptional conditions is not deleted, is retained. But this purva-pada alook is stated in the environment of uttara-pada only. This operation acts as exception to the by default process of deletion of sup which is part of the derivation of the compound. So alook is not to be treated as a separate type of compound. This is common to several types of compounds. Here is an example. Shastya akrose 6.3.21. What this means is that immediately before an uttara-pada, Shastya is not deleted. Shastya is alook. When the sense of censure is to be denoted by the compound akrose. So if you have chorasya kulam as the lawkika vigraha, chorasya kulam, the family of the thief, the alawkika vigraha of it is chorasya plus gnas, plus kulasya plus su, chorasya plus gnas plus kulasya plus su. So this is one subanta, this is another subanta. And now Shastya akrose says that if you have censure, it has the meaning to be conveyed out of this compound, you don't delete this gnas. So you retain it and let it be in its own form. So you have chorasya kulam as the finally derived output of the compound. The only distinction would be aikavadya, aikarthya and aikasvarya. But still the look will be retained. But still the look will not happen. And the shasti pratyaya will be retained. This is alook. Similarly you have pancham meha stoka bibhya, 632. What this means is that immediately before an uttara pada uttara pada, panchami suffixes are not deleted, pancham meha alook, which are added after the words stoka etc., stoka bibhya. I repeat immediately before an uttara pada uttara pada, panchami suffixes are not deleted, pancham meha alook. Which are added after the words stoka etc. So for example we have stokad muktaha as the laukika vigraha. apeta podha mukta patita patrasthai hi alpa shaha. This is the sutra which will trigger the process of compounding in between these two words. So we have stokad muktaha, one who is released on very little. So we have stoka plus gnasi. This is the alakika vigraha plus mukta plus su. And generally because this is a compound, supodhatup pratyapadika yoho will say that this su and this gnasi they both need to be deleted. Supodhatup pratyapadika yoho. This is a pratyapadika and this is part of the pratyapadika and so this needs to be deleted. But this particular sutra says that such a panchami pratyaya added after stoka should not be deleted. So this gnasi is retained. So you have stokad and mukta. And then finally you get stokad mukta as the compound output. The difference is aika padya etc. The other important purva pada karya is called umvad bhava. Which is extremely important. And this is a hallmark. This is a feature of bhavrihi compound mainly and also the karmadharaya compound of the tatpurusha type. So umvad bhava is a very important karya and purva pada karya at that. What this means is that the feminine form of the purva pada is being substituted by the non-feminine root form of the pratyapadika. I repeat, the feminine form of the purva pada is being substituted by the non-feminine root form of the pratyapadika. This is what is called umvad bhava. This operation takes place in the environment of the uttara pada following immediately. Because uttara pada is there. Once again it is to be noted that this operation takes place only on purva pada and never on uttara pada. Very important. So this is stated by the sutra. Ṣriyāpum vat vāshitapums ka dhanoṁ samanādhikarane Ṣriyām apurani priyādiṣu. This is the sutra. I repeat, Ṣriyāpum vat vāshitapums ka dhanoṁ samanādhikarane Ṣriyām apurani priyādiṣu. And this continues up to Ṣriyāpum vat karma dharaya jātiya deshiya yoho. This is in 6.3 once again. So specific technical, semantic and formal environments play a role in this particular operation of umvad bhava. As we see that the term Ṣriyāpum vat vāshitapums ka is involved. The term samanādhikarane is involved. And after the explanation of these two, the umvad bhava operation becomes extremely clear. Here is an example. The meaning intended is one whose grasping intellect is stable. So we have Ṣhitā pradnyā yasiya sahā as the laukika vigraha or Ṣirā buddhir yasiya sahā. So we have the laukika vigraha Ṣirā buddhir yasiya sahā. And the Ṣirā laukika vigraha is Ṣirā plus Ṣu plus buddhi plus Ṣu. Now we note that Ṣirā has got this Ṣā at the end which is a feminine suffix Ṣā added to the root word Ṣirā. And this feminine suffix obviously indicates the feminine gender which is in accordance with its qualification of buddhi. So buddhi is what is qualified. This is in feminine gender. The objective of Ṣirā is also added with the feminine suffix Ṣā. Ṣirā buddhir yasiya sahā Ṣirā plus Ṣu buddhi plus Ṣu. Now in this particular case, both these word elements Ṣirā and buddhi, they are referring to one and the same entity called Ṣirā or the intellect. So this is termed as Ṣamāna dhi karana status of both the words. And so the conditions for the Ṣūtra Ṣriyā pumbat Ṣābhāshita pumbas ka Ṣanong Ṣamāna dhi karana Ṣriyā apūrani priya Ṣishu. Those conditions are fulfilled and as a result after the sub-look takes place Ṣirā 0 plus buddhi plus Ṣu, then this Ṣā which is the feminine suffix Ṣa is removed and this word is taken back to its root form which is Ṣirā. So Ṣirā becomes Ṣirā and this is what is termed as Ṣuṁvād bhāvā and so we have Ṣirā buddhi. The finally derived output is Ṣirā buddhi. So Ṣirā buddhi does not contain a feminine suffix in the ṭhūrva padha due to some semantic conditions and the Ṣūtra which states ṭhūmvād bhāvā. The operation that happened on the ṭhūrva padha is described as ṭhūrva padha kāriya. Which is ṭhūmvād bhāvā over here. More of this operation would be explained in detail when we deal with the ṭhāramandhāraya compound and also ṭhāramandhāraya compound and also ṭhāramandhāraya compound and also ṭhāramandhāraya compound and also ṭhāramandhāraya compound. With delineation of the specific environments stated in the ṭhāramandhāraya compound ṭhāramandhāraya compound Along with the exception of ṭhāramandhāraya compound and also ṭhāramandhāraya compound examples. We find that such examples with ṭhāramandhāraya are profusely used by the Sanskrit Speakers. and that is one of the reasons why the theoretical explanation had to be provided in the grammar and its system that Panini has already provided. This is an extremely important Purva-Pada Karya, namely the Pumbha-Bhava. Then we have certain morphological modifications that happen in the Purva-Pada and so they are listed as Purva-Pada Karya. So for example, we have the Sutra, Hima-Kashi-Hatishu-Cha. This is 6354. So Padasya continues from 6352 and Path from 6353. What this Sutra means is that immediately before an Uttarapada in the form of Hima, Kashi and Hati substitute Pada by Path. I repeat immediately before an Uttarapada in the form of Hima, Kashi and Hati. And the Sutra says Hima-Kashi-Hatishu-Cha. Hima-Kashi-Hatishu is the seventh case plural which matches with the seventh case of Uttarapada. So obviously these are the Uttarapadas. So when they are the Uttarapadas, the preceding Purva-Pada in the form of a Pada is to be substituted by Path. Path is the Purva-Pada and it is to be substituted by Path in these three environments. So now if you have the meaning going by feet and you have the laukika vaakya as Pada-Bhyam-Hati-Hi. Pada-Bhyam-Hati-Hi. This can be written in the form of an alaukika vigraha in this fashion. Pada plus Bhyaam plus Hati plus Su. And now this is termed as a Samasa. So this will be termed as a Prathipadika. And after that we shall apply 2471. And then this Su, Bhyaam and this Su that will be deleted. So we have Pada plus Hati. Now this is very interesting how the word Hati is used. Hati is derived from the verbal root hana with the suffix ti. Now there are two meanings of the root hana as listed in the dhatupatha namely gati and hymsa. So hana hymsa gatiyo ho that is the dhatupatha entry. And it is very popular for us to know that hana means to kill. This is very popular and also used in several words. But when hana means gati, what happens and where is this used? And you shall find that it is used in this particular example. So hati here means the action of going. So hana plus ti and finally we have hati. Hati means the action of going. Hana means to go. Ti means the state or the action. And so hati means the action of going. And this Purvapada, Pada Bhyaam, this is linked with the action of going in the sense of karana. So this Pada is the karana. So Pada is the most effective means of the action of going. So that is why Pada Bhyaam hati. That is why there is this interrelation, the karaka interrelation. And so because of this interrelatedness both these Padas get compounded and we have Pada plus Bhyaam plus hati plus who as the alavkika vigraha termed as samasa. Because then it is termed as prāthi padhika. So we apply two four seventy one. So po dhātup prāthi padhika yoho which deletes both Bhyaam and Su which are the part of the prāthi padhika. And so we get Pada plus zero plus hati plus zero. Now six three fifty four applies. And in the environment of Uttarapada hati substitutes this Pada by path. So we have path plus zero plus hati plus zero. Eventually it is path plus hati. And then this the is substituted by the by Jalaam dasaunte. So we have Pada plus hati. And then finally we have this her substituted by the by the sutra Jaya ho nyatarasyaam. And so we get the form padhati which is the finally derived compound output padhati. Now padhati literally means going by feet. Nowadays in the modern Indian languages the word padhati has acquired several different meanings. Most notable amongst them is the way of doing the habit. That is what padhati means. But the meaning of the word padhati as derived by Pādhinayan grammar in this particular fashion is this going by feet. Obviously there is some correlation between this meaning and the other meaning that is associated with this word in modern Indian languages. What is important here is that the word Pada undergoes the operation of substitution by padh. And this is the Purva padha kārya happening in the environment of the Uttara padha. In this case it is hati. Finally we have the Purva padha kārya in the form of phonological operation. So for example when we deal with the nayatatpurushakam pound which is prescribed by sutra 2269. Then we have another sutra stated in 673 Nalopo Nayaha. This gets operationalized. What this sutra says is that immediately before an Uttara padha sound nā of nay is deleted as simple as that. This operation is part of the derivation of nayatatpurushakam pound prescribed by the sutra nay 2.2.6. This is an example. The meaning is one who is not a Brahmin but is similar to a Brahmin tadbhina tatsadrusha that is as the meaning of nay. So we start the derivation process by the laukika vigraha namely nā brahmanaha. Now we go to the aulokika vigraha which is nā plus su, nayi plus su and brahmanha plus su. Now this is a compound. This is a samasa and so it becomes a prāthipadika and that is the reason why both these sus they get deleted by supodhatup prāthipadika yoho. So we have nā plus zero plus brahmanha plus zero. Then we apply 673 Nalopo Nayaha which deletes this consonant nā in nay and so we get a and brahmanha and then finally we get the compound output in the form of a brahmanha. So deletion of this nā is an important phonological operation purbapada kārya stated by Nalopo Nayaha. To summarize the operations which affect the purbapada shape the form of the final output of the compound. These operations always take place in the environment of the uttara-pada immediately following and they are completely internal. In many cases purbapadas with or without these operations resemble the vocative singular form of the prāthipadika also stated in the passage quoted from Patanjali's Vyākarana Mahābhāshīya. These are the texts referred to from the traditional sources and we shall deal with the processes in the next lecture. Thank you for your patience.