 Welcome. I welcome you all to this course, Samasa in Paninian Grammar. And this is the first course on Samasa. We begin this lecture by recitation of the Mangala Charana. In this course, we are concentrated on the Tattpurusha Samasa. We have said that Tattpurusha Samasa is the most productive amongst the four Samasas in Sanskrit, namely Vyaibhava, Tattpurusha, Bahuvrihi and Dvandva. Tattpurusha Samasa also has got many subtypes in comparison with the other major subtypes and their varieties. We also said that Panini has composed quite a few sutras in order to deal with the features of the Tattpurusha Samasa. Be it Samasa Vidhayaka Sutra or Samasanta Pratyaya Vidhayaka Sutra or Samasa Swara Vidhayaka Sutra, the sutras composed by Panini are quite a few in comparison with the other Samasas. Now, the formation of the Tattpurusha Samasa can be shown in the following brief manner. We have two independent separate entities X and Y and they are independent and separate in terms of the meaning as well as the word form and also accent, but they are interrelated. So, the speaker of Sanskrit decides to merge them together and get the output in the form of XY which is one unit. So, XY is one unit in terms of the meaning, in terms of the word form and also in terms of the accent. However, as far as the Tattpurusha Samasa is concerned, this one unit XY has the head in Y. Y assumes the head position in this particular one unit. What it implies is that this XY is related to any other external word in the sentence only through Y and X cannot be related to any other external word without going through Y. This is the implication of making Y bold. Then we also studied some of the subtypes of the Tattpurusha Samasa, Vibhakti Tattpurusha, Karma Dharaya, Ekadeshi Samasa, Naya Tattpurusha Samasa, Gati Tattpurusha Samasa. And now we are studying Upapada Tattpurusha Samasa, a very, very productive subtype of Tattpurusha Samasa. Also profusely used to generate words indicating meanings by modern Indian languages. This is stated by the Sutra 2 to 19, Upapadam Atting. Upapadam Atting. There are two words in the Sutra, Upapadam and Atting. Both of them are in Prathama. Upapadam is Prathama Ekavachana of Upapada. The word designated as Upapada. This designation happens by the Sutra 3192, Tattra Upapadam Saptami Stham. Tattra referring to the Dhatvadhikara stated by 3191 which governs the section up to the end of the third chapter. Now because Upapadam is stated in Prathama Vibhakti, this becomes Upasarjanam because of Prathama Niradishtam Samasa Upasarjanam. And then Upasarjanam Purvam ensures that there is a Purva Nipata so that Upapada appears in the first position of the Samasa. The second word is Atting and what it means is which is not Ting, which means which is not a Tinganta. The words continued are Sup and Sahasupa and then Samarthapada Vidhi. But there is a question. So after having connected these meanings we get the following meaning. Any Subanta whose Pratipadikas are designated as Upapada is compounded with any other interrelated word which is not a Tinganta. This seems to be the meaning of the Sutra I repeat. Any Subanta whose Pratipadikas are designated as Upapada is compounded with any other interrelated word which is not a Tinganta. So the question here arises namely what is the need of the word atting in the Sutra? In other words what is achieved by this negation? Because if you say Upapadam atting you intend to say that Upapada of a particular kind is compounded and this particular kind is not Ting. Now when you say atting where a is joined with Ting semantically we have already seen that in such a scenario there is Pariyodasa semantically which means that there is the Bhinnat Sadrusha as the meaning intended. And so if a thing is a Pariyodasa then it would mean Ting Bhinnat Ting Sadrusha. So Ting Bhinnat Ting Sadrusha is only one namely Sup. So a thing eventually would mean Sup. But then do we need the word atting to state the meaning Sup over here? Because Sup is already continued. So what is achieved by this negation? 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. And Subanta is available to us anyways because of the continuation of the word Sup and Sahasopa. So now we are forced to think that in this Sutra the basic condition of Sup, Sahasopa does not apply. What it means is that Sup one one applies but Sahasopa does not apply. Only Sup and Sahasopa they apply. What it means is that the Purvapada will contain Sup but the Uttarapada may not contain Sup. Rather the Uttarapada might contain just the Pratipadika which is made up of Dhatu plus Krta. And so at the end after we do the processing of the compound we get Pratipadika plus 0 plus Dhatu plus Krta as the compound output. Now this is captured in a magazine called the Tikara Upapadanaam Krtvisahasamahasamachanaam Praksbudpatehe. This is a meta rule discovered by the tradition. And this rule says that the compounding of the Upapadas takes place with the other words before adding the final Sup suffix in the Uttarapada. That is the final element of the compound will be compounded at the level of the Pratipadika only. This is the implication of the word a thing in this particular Sutra. I repeat the final bullet on the slide reads that is that the final element of the compound will be compounded at the level of the Pratipadika only. This is the implication. Now the Upapadas are stated primarily in the section 321 to 101. They are stated elsewhere also. But in this course we will focus on this particular section. All these Sutras are part of the Upapada Tatpurusha Samasa stating section. They will feed into the Sutra Upapadam a thing. The Sutras prescribing the compound is mainly one. But the Sutras describing what is Upapada are 101 primarily. A very weak section as compared to other compounds and even other types of Tatpurusha compounds is devoted to this particular type. Highlighting the high productivity of this type of compounds. The features of Upapada Tatpurusha Samasa are the following namely utilization of verbal semantics. The arguments of the verbs and those get compounded with the Krithanta forms. Similarly existence of argument structure within a compound. Effective utilization of the semantic relations. The Karaka relations also high degree of productivity. And therefore used in coining new terms for various scientific disciplines in India by the commission for scientific and technical terminology. Now let us study in detail the Upapada Saudhna. However we won't be able to study all the hundred sutras. We will be focusing on some of them which denote which state some of the important pratyayas. The first sutra is Karmani An 321. This sutra consists of two padhas Karmani and An. Karmani is in 7-1. 7th case here stands for Upapada. So Karmani means when karma is the Upapada. An is one slash one referring to the suffix a. Now the other word present here is Upapada. Through the sutra, Tattrapadam Saptamistham 3192. Karma is the Karaka and this word is mentioned in 7th case. So the word at the end of which appears a case which expresses karma is the Upapada. That is the meaning of Karmani. The words continued are Sup sah sah. Then samarthapada vizhi. Then dhato ho which means immediately after a verbal root. And of course pratyayaha 311. Also kruddatin 3193. And also kartari kruthvich is 3467. And which says that the meaning of the suffix an is kartha. Now Karmani has got the word karman. Karma means object. There are three types of karma stated in the Panayana grammatical tradition. With reference to this particular sutra nirvartya or vikarya and also third prapya. Nirvartya means yadasadeva utpadyate sadvajan manaprakashate. Something which does not exist before but gets produced at a point in time. That is what is nirvartya or what is gets manifest by birth. Something is already there but it becomes, it comes to light because of the birth. So we have kumbham karoti. Which means he or she makes a pot. So now kumbhadi kam hi avidyamanam eva utpadyate. So kumbha was not there. There was only clay and the potter brought together the clay and other instruments needed and then shaped the clay in a particular manner. And the output was the pot, the kumbha, which was not there before. So something which does not exist gets produced. Some scholar would say that kumbha exists within the clay and the kumbhakara's job is to just get it manifest. Even if this is accepted by this point of view as well, the karma kumbha over here will still be called nirvartya. And kumbham karoti is an example of nirvartya karma. Vikarya karma is one which already exists but which gets modifications. So this is different from nirvartya which already is but is manifest. Now here it already exists but it gets just some modifications. For example, kandam lunati. So the meaning is he cuts the stock. The stock exists but its form is modified, cut into pieces. Yasyatu satya eva. Kastit vikaro vidhi yate. Yasyatu satya eva. Kastit vikaro vidhi yate. Its form is modified. This is what is vikarya karma. This modification is sometimes perceptible. Kastit pratyaksha gramyaha. Like kastha kastthani bhasmakaroti. He makes the woods into an ashes. It turns the woods into an ashes. So kastthani bhasmakaroti. So kasthas were there earlier. Then some fire powers put on them. And then those kasthas become ashes. So there is modification of kasthas in the form of ashes. Similarly, Subaranam kundalam karoti. He makes gold a ring. So the gold metal is there. And then it is given some shape. And some ring is prepared out of it. So now the point is that this is a modification of the cause. Ring is nothing but a modification of the cause, namely gold. So Subaranam and kundalam share that relationship of cause and effect. Where kundalam is considered to be the vikarya karma. Sometimes the modifications are in accordance with the authority. Kastit sastra gramyaha. Kastit pratyaksha gramyaha. Kastit sastra gramyaha. For example, vrihin prakshati. Sprinkles the rice with water. Now in vrihin prakshati, although vrihin is titya and prakshati contains the verb denoting the verbal action, the vikara that has happened on vrihi because of this sprinkling is in accordance with the sastra. So sastra has stated this particular vikara. Now vrihis are considered to be pure, which earlier were not. So there is modification in the form of vrihi, which is stated by sastra. So this is also termed as vikarya karma. And finally we have prapya karma, which means which is to be related or which is to be associated. So this is a general relation with the action that is cognized and when the specific relation with reference to the action is not cognized. Kevalam kriya sambandha matram pratiyate. General relation is understood. Kriyakrta visesha bhavah pratiyate. But the distinction that is brought about by the action is not understood. So we have vedam adhite. He recites the vedha. Charcham parayate. He clears the discussion. In these two cases, the action of studying or reciting and also clearing is related to vedha as well as charcham in a more generic manner, where there is kriya sambandha matra is understood and kriyakrta visesha bhavah is there. So the adhena kriya brings about no modification as far as vedha is concerned and also the charcham is concerned. And so these two are called prapya karmaas. Now let us take the example of the nirvartya karma and see how compound gets generated. And see how compound gets generated. So the meaning is he makes the pot. Kumbham karoti is the laukika vigraha. Now kumbham karoti, the speaker intends to bring them together as the compound. So we have kumbha plus am plus kru plus anam. So there is samasa saudnya because of upapadam ating. And so there is pratipadika saudnya and so supadhatup pratipadika applies and deletes am. So we have kumbha plus kru plus anam and then anam is deleted by tasya lopah. So we have kumbha plus zero plus kru plus anam. And then because of this anam marker in anam, ru in kru gets the substitute r which is technically termed as vridhi. And so we have kumbha plus zero plus kar plus anam. And then we have kumbha karo as the finally derived compound output, kumbha karo. Similarly one who makes a city is called nagara karo, nagaram karoti. Similarly one who makes a painting is called chitra karo, nagaram karoti, chitram karoti. And one who makes an idol is called murthikar. One who makes a paper is called patrakar and you have so many words that are derived in this particular fashion, so many. Kumbha or pot etc are related to the action of doing as object and that too nirvartya karma. The suffix anam denotes karta of the action of doing whose object is pot etc. One of the important things to be remembered over here is that kara is a bound word. Which means that kara is always used together with something on the left hand side and never independently and alone. So for example we cannot say one can handle, one cannot allude to the same person and say that he is the kara of kumbha. This is not possible. Either you have to say kumbha kara haayam or aayam kumbha hum karoti. You cannot say this is the kara of kumbha and that is why this particular kind of vigraha seems problematic. Now let us go to the vikarya karma. One who cuts the stock. So we have kandam lunati as the lawukika vigraha and then we have kandam plus am plus lu plus anam as the lawukika vigraha vakya. Now there is samasa saudhnya over here. So there is pratyapadika saudhnya. Then suppodhatu pratyapadika yoga applies, deletes the am pratyajya and then anam is deleted by sasya lopah. And then this deleted anam as a marker brings about the substitution of aw in lu. So you have kandam plus zero plus lawa plus aw and then finally first of all aw and then awa and so you have kandam lawa as the finally derived compound output. And this is the example of the vikarya karma. Similarly you can get the forms. One who cuts the grass is the meaning and the compound generated is sharra lawa. One who makes the wood into ashes is called basmakara and one who makes the gold into a ring is called kundalakara. Similarly when you have the prapya karma and you have the meaning one who recites veda. You have veda madhite as the lawukika vigraha. So veda plus am plus adhi plus anam and then sups are deleted. So am is deleted. So we have veda plus zero plus adhi plus e plus aw and then you get veda plus adhi plus aw because of anam. So e becomes aw and then choi awa applies the sandhi rule and because of that aw is substituted by aw. So you have veda plus adhi aw and finally we get the compound output in the form of veda vihaya. This is an example of the prapya karma. Similarly one who clears the discussion is called charcha para. Same procedure is adopted and the finally derived compound output is charcha para. The tradition has also seen that the compound has not taken place in the following examples which is otherwise stated and available. Ramam gacchali for example adityam paschati or himabantam shranoti. In these cases at least there is no compound that is found observed. To summarize the upapadat purusha samasa is one of the most productive types of compounds in Sanskrit. It is an exception to the by default derivation process of compounding. It also involves the semantic relations with the action denoted by the verbal root. The suffix in the compound denotes the sense of agent. The compound thus generated can become a qualifier of anything. For its qualification to be a restricted domain, special conditions will come into being in the sutras. These are the texts referred to. Thank you very much.