 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian Grammar. And this is the first course. As is our practice, we begin our lecture with the recitation of the Mangala Charana. Vishvesham Satchidanandam Vandeham Yokhilan Jagat Charikarthi Bari Bharati Sanjari Harthililaya Vishvesham Satchidanandam Vandeham Yokhilan Jagat Charikarthi Bari Bharati Sanjari Harthililaya In this course, we are concentrated on the Tattpurusha Samasa. We have stated that Tattpurusha Samasa is by far the most productive of the four types of samasas in Sanskrit. The four types are Avyaibhava, Tattpurusha, Bahurihi and Dvandhava, stated in that order. In Ashtadhyayi, the core text of the Paninian Grammar and Grammatical Tradition. Be it Samasa Vidhyayaka Sutras or Samasanta Pratyaya Vidhyayaka Sutras or Swara Vidhyayaka Sutras. The number of sutras composed by Panini in order to treat the Tattpurusha Samasa are quite a lot in comparison with the sutras composed to explain the other types of samasas namely Avyaibhava, Bahurihi and Dvandhava. There are also quite a lot of varieties of Tattpurusha Samasa that we have studied in this particular course. First we studied Vibhakti Tattpurusha Samasa and within this we also studied some more subtypes namely the Dvitiya Vibhakti Tattpurusha, Tritiya Vibhakti Tattpurusha, Chaturthi Vibhakti Tattpurusha, Panchami Vibhakti Tattpurusha, Saptami Vibhakti Tattpurusha and then Shastri Vibhakti Tattpurusha in that order as stated in Ashtadhyay the core text of the Panini grammar and grammatical tradition. Then we also studied the Karmadharaya Samasa in which we also studied Dvigu Samasa following that we studied Ekadeshi Samasa and also Nay Tattpurusha Samasa following that we studied Gati Tattpurusha Samasa and then we studied Upapada Tattpurusha Samasa. The formation of the Tattpurusha Samasa can be shown in the form of a simple equation of this kind where you have X and Y and we have been stressing this fact again and again X and Y are two separate two independent entities in terms of meaning, in terms of the word form and also in terms of the accent but X and Y are semantically interrelated. Now the speaker of Sanskrit decides to merge these two units together and form another unit called XY and this is our Samasa. Now this XY becomes one unit in terms of Artha, Shabda and Swarra meaning word form and accent. The three features of this XY are described in three words, Aikarthya or Ekarthata, Aikashabdya or Ekashabdata and Aikashvaryya or Ekashvarata. Now in this XY, Y assumes the position of the head, semantically. What it means is that when XY is interrelated with any other word in the sentence, XY will be related to that other word through Y. In other words, X if at all is to be related with any other external word in the sentence, it is only through Y that X is interrelated. When X is related to any such word external to XY without going through Y, such a Samasa is considered to be an exception and is treated as an a Samartha Samasa. We have studied these features so far in this particular course. We also studied the process of the derivation of the Tathparusha Samasa in which the Laukika Vigraha plays the prominent role in which the interrelation of words is highlighted, from which an Aukika Vigraha gets formed and the process of compounding begins over there, immediately after which is added the Samasanta Pratyayya. In this lecture, we shall focus on the Samasanta Pratyayya that is added in the Tathparusha Samasa. The Pratyayya which is added at the end of a Samasa, notably the Tathparusha Samasa. We have studied this aspect in brief in the initial part of this particular course. Let us focus on some specific Pratyayyas that get added in the formation of the Tathparusha Samasa. Samasanta is an Azhikara Sutra in which all the Samasanta Pratyayyas get covered. Samasanta is 5468 and this Azhikara Sutra has its scope up to the end of 5.4 which is 54160. These are the suffixes which are added at the end of the compound. Because they are Samasantas, they are also part of the compound because the word antha refers to antha avayava. So the final part of the compound, they are not just added after the end of the compound, they are part of the compound. So they also function in determining the ending of the compound and thereby determining the feminine gender suffix that is to be added after the compound. The other function of the Samasanta Pratyayyas is also to determine the accent of the compound. With this much information, let us now proceed to study some Samasanta Pratyayyas that are added at the end of the Tathparusha Samasa and the Sutras stating such Samasanta Pratyayyas. First we go to 5486. This Sutra has got three words. Tathpurushasya is 6 slash 1 which means part of the Tathpurusha compound. Angulehe is 6 slash 1 which means which ends in the word anguli. Sankhyapbhyaya dehe is also 6 slash 1 which means whose initial constituent is either a number or an indeclinable. Referring to the Tathpurusha as the whole whose initial constituent is either a number, sankhyapbhyaya or an indeclinable namely the avyaya. Words continued are ach from 5475, pratyayyaha which is 1 slash 1 from 311 and so the meaning of the sutra is the following. The suffix ach is added at the end of the Tathpurusha compound which ends in the word anguli and which begins with either a number or an indeclinable. I repeat the suffix ach is added at the end of the Tathpurusha compound which ends in the word anguli and which begins with either a number or an indeclinable. So when the meaning to be conveyed is the following namely something whose major is two fingers. Then we have dvay anguli pramanam asir as the laukika vigraha from which we derive the following laukika vigraha dvay plus aw plus anguli plus aw plus matrach. And this matrach is a tadhita suffix and when this suffix is to be added dvay plus aw and anguli plus aw get compounded. Now to this Tathpurusha compound the suffix ach is added because this Tathpurusha sammasa ends in anguli and begins with a word indicating a number 2. So we have in the next step dvay plus aw plus anguli plus aw plus ach plus matrach. Now the sammasa saudhnya takes place so prathipadika saudhnya takes place and then this suffix matrach is also deleted and because of the prathipadika saudhnya sup is also deleted. So we have dvay plus zero plus anguli plus zero plus aw which is ach which remains plus zero and then we have dvay plus anguli plus aw and finally dvay anguli and then there is yansandhi taking place and so we get the form dvay anguli as a finally derived compound. Output dvay anguli pramanam asya something which is measured by two fingers that is called dvay anguli ending in a. Similarly when we have the meaning one which is removed from fingers nirgatam anguli bhya. When this is the laukika vigraha we have nir plus su plus anguli plus ngas as the so we have nir plus su plus anguli plus bhyas as the laukika vigraha and here we have the word anguli coming at the end of a takpurusha samasa and nir which is an avvaya coming in the initial position of the takpurusha samasa so this sutra 5486 applies and we add the samasanta suffix ach here so we have nir plus su plus anguli plus bhyas plus ach and then the samasa saudhnya takes place so the prathipadika saudhnya takes place and supodhatup prathipadika yoho applies and so we have nir plus zero plus anguli plus zero plus a and then finally e in anguli gets dropped so we have nir plus zero plus anguli plus zero plus a that is nirangula and the finally derived compound output is nirangula which means nirgatam anguli bhyaha one which is removed from fingers so in these are the examples where the takpurusha samasa ends in the word anguli and begins with sankhya in dhyangula and an avvaya in nirgatam and then we get the ach samasanta prathya added and finally we get the compound output ending in short a dhyangula as well as nirangula now we go to the next sutra 5487 which is ahas sarvaika desha sankhya ataponyatcha ratrehe 5487 here also there are three padhas explicitly stated in the sutra ahas sarvaika desha sankhya ataponyat this is one padha cha is the second padha and ratrehe is the third padha ahas sarvaika desha sankhya ataponyat is one padha whose case is five slash one immediately after these ahan sarvaika desha sankhya ataponyat cha means and and this cha brings together sankhya vaya dehe from the previous sutra and then the word ratrehe which is in six slash one as part of the compound ending in the word ratre words continued are ach from 5475 prathya yaha from 311 and samasanta from 5468 so the meaning of the sutra is this the suffix ach is added at the end of the purusha compound which ends in the word ratrehe and which begins with either a number or an indeclinable as well as with ahan sarvaika desha sankhya ataponyat I repeat the suffix ach is added at the end of the purusha compound which ends in the word ratrehe and which begins with either a number or an indeclinable as well as with ahan sarvaika desha sankhya ataponyat so the structure of the samasa and the samasanta prathya added over here can be shown in the following format so we have ahan etc or sankhya or avvaya occupying the initial position together with the sub and this becomes the purva pada plus ratrehe plus sub so given this situation we have the output generated in the form of ahan or sankhya or avvaya plus sub plus ratre plus sub plus ach and this will be the output after adding the samasanta prathya yaha so now when the meaning to be conveyed is the whole night we have the laukika vigraha sarva ratrehe and then we have the alaukika vigraha sarva plus sub plus ratre plus sub now this is a tatpurusha samasa ending in the word ratrehe and the initial member of this compound is sarva and so this is mentioned in 5487 and so here now 5487 applies and we add the samasanta suffix ach here so we get sarva plus sub plus ratre plus sub plus ach as the next step of the derivation of this compound and so the samasa saudhnya applies the prathipadi ka saudhnya applies and so we have sarva plus zero plus ratre plus zero plus a and then pomad bhava takes place sarva becomes sarva and e in ratre is deleted because of a so we have sarva plus zero plus ratre plus zero plus a and when we join them together we get the finally derived compound output namely sarva ratre sarva ratre means sarva ratrehe the whole night remember the word ratre ends in e by adding the samasanta suffix ach the samasa ends in e namely sarva ratre similarly when the meaning is earlier part of the night here we are dealing with ekadesha so we have purvam ratrehe and purvam ratrehe becomes purva ratre as the finally derived compound output and the prathama ekavachana is purva ratraha similarly counted night is the meaning to be conveyed and sankhyata ratrehe is the laukika vigraha and sankhyata ratre would be the finally derived compound output similarly auspicious night is the meaning to be conveyed and punya ratrehe is the laukika vigraha and the finally derived compound output is punya ratrehe and the prathama ekavachana is punya ratraha similarly two nights together is the meaning to be conveyed so dve ratri samar hate this is the laukika vigraha and the finally derived compound output would be dviratrehe and the prathama ekavachana is dviratraha similarly one who goes beyond night atekran taha ratrim is the laukika vigraha and atiratre would be the finally derived compound output and atiratraha would be the prathama ekavachana of the samasa now we go to the next sutra 5488 so there are three words in the sutra anha which is six slash one in place of anha meaning a day anha which is one slash one substitute anha ending in a ate bhya is five slash three which means immediately after these referring to the fifth case mentioned in 5487 ahas sarvaika desha sankhyaata punyaata and also sankhyaa vyaaya dehe from 5486 words continued are touch from 5491 which is quite strange but this is how the tradition interprets this particular sutra now the meaning is in the condition of the suffix touch added by 5491 the word ahan is replaced by anha ending in a and preceded by that is immediately after ahan sarvaika desha sankhyaata punya as well as sankhyaa and avyaaya I repeat in the condition of the suffix touch added by 5491 the word ahan is replaced by anha ending in a when preceded by or when immediately after ahan sarvaika desha sankhyaata punya as well as sankhyaa and avyaaya so the structure of the samasa and the substitution can be shown in the following manner when the purva pada is ahan sarvaika desha sankhyaata punya as well as sankhyaa and avyaaya and the uttara pada is ahan followed by the samasanta pratyaya touch this ahan is replaced by anha so here we have ahan plus ahan plus touch and this is not possible in a tatpurusha samasa similarly punya plus ahan plus touch and anha substitution is negated in this case by the sutra uttamaika bhyamcha also sankhya plus ahan plus touch and anha substitution is negated by 5489 na sankhyaadehe samahare so in these two cases 5491 applies without this substitution in the previous sutra also when the word ahan was stated as the purva pada and ratri was stated as the uttara pada the tatpurusha samasa is not possible it is a dvandva samasa and therefore the example was not discussed over there so we have the meaning to be conveyed namely sarvam ahaha where we have sarva plus su plus ahan plus su and this is a tatpurusha samasa ending in ahan so the suffix touch is added by 5491 and so now we have the samasa saudhnya and then the pratyapadika saudhnya applies and then we apply the supodhata pratyapadika yoho sutra and then we delete the soaps so we have sarva plus zero plus ahan plus zero plus a and then we have sarva plus zero and now this ahan gets substituted by anha ending in a so we have sarva plus anha plus a and then the final a in anha gets deleted so we have sarva plus anha plus a and then this anha is substituted by anha by the sutra anha dantata and so we have sarva anha a and sarva anha as the finally derived compound output which means the same thing as sarvam ahaha all day similarly when the meaning is earlier part of the day so here we are dealing with the ekadesha urvam anha this will be the laukika vigraha and the finally derived compound output would be urvannha and the prathama ekavachana is urvannha similarly when the meaning is to be conveyed is later part of the day and aparam anha would be the laukika vigraha and the finally derived compound output would be aparam anha and the prathama ekavachana would be aparam anha similarly when the meaning to be conveyed is the counted day so sankhatham ahaha would be the laukika vigraha and the finally derived output is sankhath anha and the prathama ekavachana is sankhath anha similarly when the meaning to be conveyed is something which is made in two days dvayoh anho bhavaha this is the laukika vigraha and so we have dvi plus os plus ahan plus os plus anha which is the tadditha suffix and so we have the samasa stated by the sutra tadditha tadditha arthot tarapada samaha reicha so dvi plus os plus ahan plus os this is the tadpurusha samasa and therefore the suffix touch is added so dvi plus os plus ahan plus os plus touch plus anha and now this anha suffix is also deleted and because of the samasa saudhnya and the prathipadika saudhnya the sups are also deleted so we have dvi plus os plus anha plus os plus os plus os plus os and so we have dvi plus anha where anha replaces anha and so we have dvi plus anha plus os and the final os in anha is deleted and so we have dvi plus os plus os and so finally we have dvi anha meaning dvayor anhor bhavaha something which is made in two days similarly when the meaning to be conveyed is something who has gone beyond the day ahar atik rantaha and the alaukika vigraha is ati plus su plus anha plus anha and so here we add the samasa suffix touch so the samasa saudhnya takes place prathipadika saudhnya also takes place so supadhatu prathipadika yoho applies and deletes the sups so we have ati plus zero plus anha plus os plus os plus os in this anha is substituting anha and final os in anha gets deleted and so we have ati plus anha plus os and finally we get ati anha as the finally derived compound output which means ahar atik rantaha or something who has gone beyond a day the next sutra we study is na sankhya dehe samahare in this sutra there are three padas na sankhya dehe and samahare na means not sankhya dehe is six slash one at the beginning of which is a word denoting number samahare is the seven slash one meaning in the sense of collection words continued are tatpurushasya six slash one which means part of the tatpurusha compound anha six slash one in place of anha meaning a day and anha one slash one substitute anha ending in short a so the meaning of the sutra is the word ahan is not replaced by anha ending in a when preceded by or immediately after a word denoting number when the compound denotes the sense of collection I repeat the word ahan is not replaced by anha ending in a when preceded by or immediately after a word denoting number when the compound denotes the sense of collection so when the meaning to be conveyed is a collection of two days the way ahani samarate and the finally derived compound output is the way ahan where ahan is not substituted by anha similarly triini ahani samarathani is the laukika vigraha to convey the meaning a collection of three days and the finally derived compound output would be treha anha substitution does not take place also we have uttamaika bhyamcha the next sutra five four ninety which means the word ahan is not replaced by anha ending in short a when preceded by or when immediately after the words uttama and aika the word uttama here the tradition has stated means the word punya so when the meaning to be conveyed is the best day the laukika vigraha is uttamam ahaha and the finally derived compound output is uttamaah similarly when the meaning to be conveyed is one day the laukika vigraha is ekam ahaha and the finally derived compound output is ekaha to summarize the suffix added at the end of the tattpurusha samasa is added immediately after the term samasa is applied at the stage of the laukika vigraha itself the suffix is added in various environments triggering different rules to apply to generate the output compound the suffix also triggers rules which add feminine suffixes the suffix at the end of the compound changes the shape of the output rathri becomes rathra angoli becomes angola at the end these are the texts referred to thank you very much thank you