 Welcome. I welcome you all to this lecture in the course, Samasa in Paninian Grammar. And this is the first course on Samasa. As is our practice, we begin the lecture with the recitation of the Mangala Charana. Vishpesham Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharti Sanjari Harti Leela Ya Vishpesham Satchidanandam Vandeham Yo Khilan Jagat Charikarthi Bari Bharti Sanjari Harti Leela Ya In this course, we have concentrated on the Tattpurusha Samasa. There are several features of the Tattpurusha Samasa which we have highlighted again and again and again. We have also demonstrated the derivation process of the Tattpurusha Samasa. We said that it is important to look back at what we have already said so far. We said that the Tattpurusha Samasa has got many varieties and we have studied them all. We started with Vibhakti Tattpurusha in which Ditiya, Tritiya, Chaturthi, Panchami, Saptami and Shastri in that order we studied the Vibhakti Tattpurushas. Then we studied the Karma Dharaya followed by the Ekadeshi Samasa and Nay Tattpurusha Samasa followed by Gati Tattpurusha Samasa and then Upapada Tattpurusha Samasa. After that we studied in brief the Samasantha Pratyayas and also in brief the process of accentuation as far as the Tattpurusha Samasa is concerned. Now in this final lecture of the course, let us look at some examples of Samasa and let us see how the Vigraha is done. Let us take examples from the celebrated text, Srimad Bhagavad Gita. So the very first verse that we come across is Now immediately we note that Dharmakshetra is a Samasa, Kurukshetra is also a Samasa and Samaveta is also another Samasa. Dharmakshetra is dissolved as Dharmasyakshetram, Kurukshetra is dissolved as Kurunamkshetram. Both these Samasas, they are Shastri Tattpurusha Samasa and the Sutra prescribing this Shastri Tattpurusha Samasa is Shastri 228. Samaveta means Ekatragatavanta, this is a Gati Tattpurusha Samasa stated by the Sutra, Kugatipradayaha. Similarly if we read this following verse We note that Rashi Kesha, Guda Kesha and Rathottama these are the three Samasas. The word Rashi Kesha is dissolved as Indriya, Indriyanam Isaha, the master of Indriyas, the sense organs which means one who has control over the sense organs. That is Rashi Kesha. Similarly Guda Kesha is dissolved as Guda Kaya Isaha. Guda Kaya refers to sleep, one who is the master of sleep, one who is in control of one's sleep is called Guda Kesha. Both these Samasas, they are dissolved in the fashion of Shastri Tattpurusha in accordance with the Sutra, Shastri 2.2.8. Rathottama is dissolved as Rathanaam Uttamaha also a Shastri Tattpurusha also stated by the Sutra, Shastri 2.2.8. Now here are some more examples of Shastri Tattpurusha Samasa and these are the words which are very commonly used in Sanskrit and not just in Sanskrit but in many many modern Indian languages. In fact these are the very common proper names of individuals. And let us throw a quick glance at them and some more such examples which will give us the importance of the phenomenon of Samasa and the study of it. Sureshaha, the word Suresh is a Samasa and the Vigraha is Suranam Isaha, the master of gods. Dineshaha is the master of day, the sun. Rameshaha, the master of Rama, Vishnu, Rajeshaha, Radnyam Isaha, the master of kings. Rakeshaha, Rakayaha Isaha, Girishaha, Girinam Isaha. And you can form n number of such words which are also not listed on the slide namely Umeshaha, Jayeshaha, Mayureshaha, Guneshaha, Ganeshaha, etc. In the same fashion and that will be the Shastritak Purusha Samasa. And this is why this kind of Samasa is considered to be very very productive. Similarly, the other type of example of Shastritak Purusha Samasa is stated on this particular slide. Mahipatihi, the lord of the earth, Mahipatihi and the dissolution is Mayaha-Patihi. Now similarly you can form different compound words Prithivi-Patihi, Bhupatihi, Kshma-Patihi, Kshiti-Patihi, Vasundhara-Patihi, all meaning the master of earth. This is also a very productive process and these are all the Shastritak Purusha Samasas. Now here are the examples of Nayatak Purusha Samasa. Akshedhyo-yam, Adayihoyam, Akledhyo-shosya-eva-cha. This is the first verse example and here we have the first word Akshedhyaha. This is Nayatak Purusha and the Vigraha is Na-kshedhyaha. Adayihaha, Na-dayihaha, Akledhyaha and the Vigraha is Na-kledhyaha. Ashosya-ha and the Vigraha is Na-shosya-ha. Similarly, avyaktoyam achintyoyam avikaryoyam achchate. And here you have avyaktaha as Nayatak Purusha whose Vigraha is Na-vyaktaha. Achintyaha as Nayatak Purusha whose Vigraha is Na-chintyaha. Avikaryaha as another case of Nayatak Purusha whose Vigraha is Na-vyakaryaha. And you will find several such examples, not just in Bhagavad Gita but also elsewhere in the Sanskrit literature, not just in Sanskrit but also in modern Indian languages. Here are some more examples from Srimad Bhagavad Gita. Abhayam and the word abhayya is a compound, a Nayatak Purusha compound and the Vigraha is Na-bhayam. Ahimsa and the Vigraha is Na-himsa. Similarly, adveshta and the Vigraha is Na-dveshta. These are all the Nayatak Purusha samasas. Similarly, amanitvam and the Vigraha is Na-manitvam, adambhitvam and the Vigraha is Na-dambhitvam. Similarly, aratihi is the Nayatak Purusha samasa and the Vigraha is Na-ratihi. Now, let us turn our attention to Upapada Tat Purusha samasa. And Upapada Tat Purusha samasa is also very much productive. And here are some examples from the Srimad Bhagavad Gita. So, Yogastaha. Yogastaha means Yogetishthati. Yogetishthati is the Laukika Vigraha. Yogastha is the finally derived compound output. And since Upapada Tat Purusha samasa is a Nitya samasa of a Swapada Vigraha kind, we do find that difference as far as the compound output is concerned and the Laukika Vigraha is concerned. So, Yogastaha is Vigraha is Yogetishthati. Satvasthaha and its Vigraha is Satveishthati. Samadisthha and the Vigraha is Samadhavishthati. Buddhisthaha and the Vigraha is Buddhhavishthati. Swasthaha, Swasminishthati. Prakritisthaha is Prakritavishthati. These are the examples of Upapada Tat Purusha samasa in the Srimad Bhagavad Gita. Here are some more. Grahasthha, this is very, very popular. Grahasthha and Grahetishthati is the Vigraha. Asanasthha and Asanetishthati is the Vigraha. Karmasthha, Karmani Tishthati. Kartrusthha, Kartritishthati is the Vigraha. Similarly, Gramasthha is Grametishthati and Nagarasthha is Nagaretishthati. These are the Upapada Tat Purusha compounds with the verbal roots tha playing a major role in the derivation of this particular samasa. And the sutra that works here is Supisthaha prescribing the suffix k, because of which the final a of stha gets deleted. Here are some more examples of Upapada Tat Purusha samasa this time with the verbal root janah being added with the suffix d at the end. So we know the word karma jaha, siddhir bhavati karma jaha. Karma jha, karmana jata ha. Boddhija, boddhe jata ha. So janah is the verbal root and the suffix d is added to it as part of the derivation of the Upapada Tat Purusha samasa. Similarly, Mohaja is derived from Mohaja jata ha, the Laukika Vigraha. Papaja is the samasa and Papaja jata ha is the Laukika Vigraha. Similarly, Sattva jha is the finally derived compound output. Sattva jata ha is the Laukika Vigraha from which it is derived by adding the suffix d to the verbal root janah. Similarly, Yogaja is the finally derived compound output and Yogaja jata ha is the Laukika Vigraha. Here are some examples of the karma dharaya samasa in the Shrimad Bhagavad Gita. Mahesh Vasa ha. Mahancha asau asau ishvasa ha. This is what is Mahesh Vasa ha. The great archer. Ishvasa ha is archer. Mahatma, Mahancha asau atma, the great soul. Paramatma, Paramashcha asau atma. The supreme soul, supreme being. Sarvat dvaram, Sarvam dvaram. These are the examples of karma dharaya. Karma dharaya also is very well productive as a process. In Sanskrit and also in modern Indian languages. Here are some examples of Trutiya Tattpurusha samasa from Shrimad Bhagavad Gita. Aneka chitta vibhrantaha. Aneka chitta hi vibhrantaha. One who is disillusioned because of the many minds, multiple minds. Moha jaala samavrataha. Moha jaala hi samavrataha. These are the samasas which are formed by the sutra. Trutiya tattkrita rathena guna. Vachana in onwards. And kratra karane krta bahu lam to be very precise. So aneka chitta, moha jaala, etc. Dhanamanam dha. These are acting as karana of the actions denoted by the verbal roots in vibhrant, samavrta and anvita. Atma sambhavita is atmana sambhavita. Atman is related with the action of sambhavana as karta. And dhanamanam adanvita for whom laukika vigraha is dhanamanam adaihi anvitaha. Also vidhi henam. And the tritya tattpurusha samasa is formed. And the laukika vigraha is vidhina henam. Mantra henam, mantrena henam. And the vigraha is shraddhaya virahitam. Sanga rahitam also the vigraha is sangena rahitam. Now towards the end of the course, after having studied all these examples, let us study an interesting process. But before going further, let me comment by saying that there are multiple examples of the samasas available even in modern Indian languages and also in Sanskrit. Now let us study the very interesting feature of samasa inside a samasa, garbha samasa. So garbha stands for the belly in the belly. So we say x garbha y, x garbha y means x is a samasa inside y, x garbha y. And y is also a samasa. And in Sanskrit we also see that x, y garbha z, x, y is a samasa inside z. z is also a samasa and this can go on and on and on. So you can have one samasa inside another samasa and that another samasa can be inside another big samasa and so on. This process can go on and on and on depending on the semantics that the speaker wants to utilize. So here are a few examples. First we have dasarathasya putraha. This is the shashti tadpurusha samasa and so we get the compound output dasaratha putraha. Now this dasaratha putra becomes part of another big compound namely dasaratha putrasya hastaha and then the compound is dasaratha putra hastaha. This is also a shashti tadpurusha. So we have shashti tadpurusha garbha, shashti tadpurusha. Then this becomes part of another big samasa whose vigraha is dasaratha putra hastasya alankaraha. And the samasa output is dasaratha putra hastalankaraha. This is a shashti garbha, shashti garbha, shashti tadpurusha. Then we have an upapadatakpurusha. Dasaratha putra hastalankara tishtati. And by the process of compounding we get the dasaratha putra hastalankarasthaha as the finally derived compound output. Now this is an upapadatakpurusha samasa with a shashti garbha, with another shashti garbha samasa. Then this upapadatakpurusha also becomes garbha to another shashti tadpurusha samasa whose vigraha is dasaratha putra hastalankarasthasya katha. And the finally derived compound output is dasaratha putra hastalankarasthha katha. Now this is a shashti tadpurusha samasa with upapadatakpurusha garbha, with shashti garbha, with shashti garbha and with shashti garbha samasa. Now this upapadatakpurusha again can become garbha of another upapadatakpurusha samasa whose vigraha is dasaratha putra hastalankarasthha katha. And the samasa would be dasaratha putra hastalankarasthha katha kaha and this process can go on and on and on. In fact there are some texts in Sanskrit literature which are very famous for this particular style of chain samasas. So the garbhas, the garbha samasas can be shown with the help of the bracketing scheme in this particular manner. So dasaratha putra hastalankarasthha katha kaha has got these many constituents. And they are shashti garbha, shashti garbha, shashti garbha, upapadagarbha, shashti garbha, upapadasa samasa's example. This is a very important process and as we said that this has been adopted as a style by some authors in Sanskrit literature. Towards the end we would like to point towards forming an algorithm to formulate the samasa. So the input semantic relation is the samarthatva or samarthya where two or more interrelated words from a sentence make the input. And then the process of compound formation happens from laukika vigraha onwards up to alaukika vigraha and subluk and the samasanta pratyaya and the purvapadakarya and also the uttarpadakarya and then we get the finally derived compound output word which is a pratipadika, a nominal root. The output word behaviour has an input of a sentence. And there are three features of this output word namely aikarthya, aikapadya and aikasvaraya. To summarize, compounding is a very productive process in Sanskrit. It is very important as far as the word formation is concerned. There is a phenomenon of nesting visible in this particular process as there are compounds in the belly of other compounds used by speakers of Sanskrit. Speakers or users of Sanskrit used this particular process effectively to communicate. Speakers or users of Sanskrit should also learn meticulously to effectively use this process for the purpose of effective communication even here after. Finally, I would like to conclude this course by reciting this Mangala Charana composed by yours truly in which the well is wished of everybody. And that is Samasas Sangraho Buddheer Ekadhi Vishayattva Bhak Vitanotu Sada Adhyetru Vuddhyayakyam Mangalapradam I repeat, Samasasas Sangraho Buddheer Ekadhi Vishayattva Bhak Vitanotu Sada Adhyetru Vuddhyayakyam Mangalapradam These are the texts referred to Ashtadhyay of Paanimi, Samarthandika from the Vyakarana Mahabhashya of the Great Patanjali, Vakya Padiyya of Bharatra Hari, Kashi Ka Vratthi of Jayaditya Anvaman, Samasaprakara from the Vyakarana Siddhanta Kavmudhi of the Great Bhattaji Dikshit. Before closing, I would like to place my gratitude to IIT Bombay as well as to the team of NPTEL for cooperating at various stages without whose cooperation the completion of this course wouldn't have been possible. I thank all the team members, Devendra, Ravi, Bharati madam, everybody, who helped me complete this course. And also my TA, Dr. Iravati Kulkarni, I thank her profusely for the help she has been to me in completion of this particular course. And thanks to you all for your feedback and comments. Thank you very much.