 I welcome you all to this lecture in the course, Samasa in Panini and Grammar. This is the first course on Samasa. We begin our lecture with the recitation of the Mangala Charana. Vishpesham Satchidanandam, Vandeham Yokhilan Jagat, Charikarthi, Bariyavarthi, Sanchariharthililaya. In this course, we are focused on the Tathpurusha Samasa. Tathpurusha is one of the important major types of samasas in Sanskrit. Avyayibhava, Tathpurusha, Bahubrihi and Dvandva in that order stated in the Grammar. Tathpurusha Samasa also has many varieties which other types of samasas do not have. Also, Panini has composed a number of sutras to explain the features of Tathpurusha Samasa. As compared to the other three types of samasas, the derivation of this Tathpurusha Samasa can be shown in brief in the form of the following equation. Where you have x and y two independent different entities in terms of meaning as well as the word form as well as the accent. They are however interrelated semantically. So the speaker of Sanskrit decides to join them together and derive one output. So x, y is that one output. Now x, y is one unit. One unit is one unit. One unit in terms of the meaning also in terms of the word form and also the accent. What is so special about Tathpurusha Samasa here is that in x, y, y occupies the position of the head. What is so special about Tathpurusha Samasa here is that in x, y, y occupies the position of the head. y is the second constituent or uttara pada of the samasa and when x, y as one unit is interrelated to the other words in the sentence, this interrelation is possible only through y and if x is interrelated with any other element external to x, y without going through y, then such a samasa is considered to be an exception and noted down in the tradition as a samartha samasa. We have also studied several types of Tathpurusha Samasa so far. Vibhakti Tathpurusha is what we started from. Then we studied Karmadharaya and also Dvigu. Then we studied the Ekadeshi Samasa followed by Naya Tathpurusha. Then we studied the Pradi Samasa and then Gatti Samasa. Then we also in the course of the study of Gatti Samasa studied the Gatti Saudnya stated in 1.4 and then we are studying Upapada Samasa, Upapada Tathpurusha Samasa. This is stated by 2 to 19, Upapadam ating. In this sutra, Upapadam is in 1, 1 which means the word designated as Upapada by 3192, and then this Upapada becomes Upasarjana because of Prathaman Yardishtham Samasa Upasarjanam and then because of Upasarjanam Purvam, there is Purva Nipata. The Upasarjana occupies the initial position in the compound. The second word in the sutra is ating which is also vanpan, which means which is not ating, now the words continued are Sup and Sahasupa and also Samarthapada Vidhi. So the meaning of the sutra would be any Subanta whose Prathipadikas are designated as Upapada is compounded with any other interrelated word which is not ating, so the question is what is the need of the word ating in this sutra and what is achieved by this particular negation. When we make not a tinganta a condition for this sutra to apply, the only other available option through this negation is the word ating. So the meaning of the word ating in this sutra is that the only other available option through this negation is that of a Subanta. Now the word Subanta is already available to us anyway because of the continuation of the word Sup in this sutra. So we are forced to think that in this particular sutra the basic condition of Sup Sahasupa does not apply, rather Sup Sahasupa will only apply and so the structure of the compound thus formed would be of the following kind. We will have first Pada, Purva Pada with a Prathipadika and Sup Pratyaya followed by such an element which consists of a verbal root Dhatu and added to it is Krith and the output would be the Prathipadika of the Purva Pada plus Dhatu plus Krith. We have studied several sutras in 3-2 which state the Krith suffixes in the environment of Upapadas thereby deriving the background for Upapadam ating, Upapadas Samasas. We have seen several examples like Grahastha, Samastha and also Godha, Kambaladha etc. The next sutra is Purogratogreshu Sarthehe, 3-2-18. There are 3 Padas, there are 2 Padas in this sutra. Purogratogreshu is one and Sarthehe is the second one. Purogratogreshu has got 3 constituents Puras, Agratas and Agresha. This is 7-3 when these are the Upapadas Puras, Agratas and Agresha. Sarthehe is 5 slash 1 of Sarthe which means immediately after the verbal root Sru which means to move. Words continued are Dhatuho from 3-191 which means immediately after a verbal root Prathaya from 3-1-1. Now the suffix T is continued from 3-2-16. Tattrapapadam Saptami's Tham is there. Krrathing is also present, terming this T suffix as Krith. Krtharikrith also is present saying that this T suffix means Krtha. So the meaning of the sutra is the following. The suffix T is added in the sense of a Krtha to the verbal root Sru when Upapadas are Puras, Agratas and Agresha. I repeat, the suffix T is added in the sense of a Krtha to verbal root Sru when Upapadas are Puras, Agratas and Agresha. So if the meaning to be expressed is one who moves ahead you will get the following Laukika Vigrahas and the derived compound output from them following the laid down rule procedure. So Puras Sarathi, this is the Laukika Vigrahas and from this we will have the suffix T added to the verbal root Sru and so Puras Sru T and then we will be able to derive the word form Puras Sarath. Similarly in the same meaning we will have the Laukika Vigrahas as Agratas Sarathi and the finally derived compound output would be Agratas Sarath by adding the suffix T to the verbal root Sru. Then we also have Agres Sarathi as the Laukika Vigrahas and the finally derived compound output would be Agres Sarath by adding the suffix T to the verbal root Sru. So Puras Sarath, Agratas Sarath and Agres Sarath these are the finally derived compound outputs. They have the suffix T at the end. The next sutra is Purve Karthari 3-2-19. Here there are two padas Purve and Karthari. Purve is 7 slash 1 meaning when the word Purva is the Upapada. Karthari is also 7 slash 1 in the sense of agent or Karthru. Words continued are Dhatoh 3-191 that is immediately after a verbal root Pratyayaha 3-1-1. T is the suffix stated in 3-2-16 which is also continued. Tatrapapadam Saptamistham also is continued. Also continued is Karthating and Kartharikrith. Kartharikrith states that the meaning of the suffix T is Kartha. Sartheha is also continued which is 5 slash 1 which means immediately after the verbal root Sru to move. So the meaning of the overall sutra is the following. The suffix T is added in the sense of a Kartha to the verbal root Sru when Upapada is Purva and which is related to the action of moving in the sense of an agent or Kartha. Repeat, the suffix T is added in the sense of a Kartha to the verbal root Sru when Upapada is Purva and which is related to the action of moving in the sense of an agent or Kartha. So if the meaning to be expressed is the earlier who moves ahead. The laukika vigraha would be Purvaha sarati. Purvaha sarati. And now we add the suffix T after the verbal root Sru in this particular case. So Purva, Sru plus Sru and T. Samasya Saudnia happens and then Prathipadika Saudnia takes place and then Supodhatu Prathipadika applies. So we get Purva, Sru, T. Kasteloka applies and T is deleted. So we have Purva, Sru, T. Sarvadhatu, Kartadhatu applies and we have Purva, Sar, T. And then finally we get the form Purva, Sar. Purva, Sarati, Purva, Saraha. The point to be remembered over here is that Purva is related to the action of moving as Kartha, which is unique. The next sutra is Kriyaha hetu tachhillya analo meshu, 3, 2, 20. Kriyaha is 5 slash 1 immediately after the verbal root group. Hetu tachhillya analo meshu is 7 slash 3 meaning in the sense of cause, habit and favorability. These are the meanings of hetu, tachhillya and analo mere respectively. Hetu is rendered as aikantikam karanam, cause, tachhillya tatsvabhavata, the habit. And analo mere means anukulata, being favorable or favorability. Words continued are dhatoho from 3191, which means immediately after the verbal root. Pratyayaha from 311, tta from 3216, tatrapapadam saptam istham 3192, krudathing 3193, kartharikrit 3467, and kartharikrit states that the meaning of the suffix tta is kartha. Now the meaning is the suffix tta is added in the sense of a kartha to the verbal root group when upapada is related to the action of doing in the sense of a karma and when the compound conveys an additional sense of cause, habit and favorability. I repeat the suffix tta is added in the sense of a kartha to the verbal root crew when upapada is related to the action of doing in the sense of a karma and when the compound conveys an additional sense of cause, habit and favorability. Hetu tachi illya and anulom mere. So if the meaning to be expressed is the cause of fame is knowledge. So yashak karoti, jnanam yashak karoti, that is the intended meaning. So here yashaha is related with the action of doing denoted by the verbal root crew as karma and now the meaning intended by the compound is also cause that is hetu. So in this case we will add the suffix tta after the verbal root crew. So we will say yashah, yashas plus am plus crew plus tta. Samasa saudhya will take place. Pratibadi ka saudhya will take place. Supadhatu pratibadi ka yoho will apply. Tasselopah will apply. And we will get yashas plus crew plus a. Sarvadhatu, karadhatu ka yoho will apply. And we will have yashas plus kar plus a. And because the marker tta triggers the adding of the feminine suffix nip, we will add it when feminine gender is to be denoted. So we will have yashas kari vidya, vidya is knowledge. Knowledge is such that is it is the cause of fame. Yashas kari vidya. Similarly meaning to be expressed is whose habit it is to make wealth. Arthaam karoti. And then the compound finally derived would be artha karaha by adding the suffix tta to the verbal root crew. And the feminine form of it would be artha kari. Similarly if the meaning to be expressed is who is favorable in carrying out the order. Vachanam karoti. The suffix tta would be added to the verbal root crew. And you would get the derived compound output as vachanakara. And the feminine form would be vachanakari. In yashas kari, the sutra atakrukami would apply and substitute this visargabhaya sir, 8346. The feminine suffix nip is added because of the marker tta, which is part of the suffix tta. Next we have a very long sutra. But this sutra has got only one padha. The sutra reads something like this. Diva-vibhā nishāprabhā-bhāskā rānta-nanta-dībhāhu nāndi kim lippi lippi bāli bhakti-kartru-chitra-ksetra-sankhā-janga-bhāhu aharyat-tad-dhanura-rūshu. I repeat. Diva-vibhā nishāprabhā-bhāskā rānta-nanta-dīnābhāhu nāndi kim lippi lippi bāli bhakti-kartru-chitra-ksetra-sankhā-janga-bhāhu aharyat-tad-dhanura-rūshu. This is one word. And what it means is when these are the upapadas and they are separated by a hyphen. Diva-vibhā-nishāprabhā-bhāskā rānta-nanta-dībhāhu nāndi kim lippi lippi bāli bhakti-kartru-chitra-ksetra-sankhā-janga-bhāhu aharyat-tad-dhanura-rūshu. Words continued are dhātoho from 3191, which means immediately after a verbal root. Pratyayaha from 311, and tā is continued from 3216. Tatra-upapadaṁ saptami-stham is continued. Kṛda-ting is there. Kartri-kṛt is also present. Kriyaha is continued, which means immediately after the verbal root grew. And so the overall meaning of the sutra is, the suffixed ta is added in the sense of a karta to the verbal root grew. When upapada is related to the action of doing in the sense of a karma and when the compound conveys an additional sense of cause, habit and favorability. I repeat, the suffixed ta is added in the sense of a karta to verbal root grew. When upapada is related to the action of doing in the sense of karma and when the compound conveys additional sense of cause, habit and favorability. And when the upapadas are diva, vibha, etc. So the meaning is the following, one who makes day. So this is the meaning and we have diva-karoti which expresses this sense. So we have diva-karoti as the laukika-vigraha and we add the suffixed ta after the verbal root grew and we get the form diva-karha as the finally derived compound output, diva-karha. Similarly, who makes luster and the laukika-vigraha is vibha-karoti and the finally derived output is vibha-karha. Then when the meaning is who makes night, the laukika-vigraha is nisham-karoti and the finally derived compound output is nishakarha. When the meaning is who makes light, the laukika-vigraha is prabham-karoti and by adding the suffixed ta, the finally derived output is prabha-karha. So these are some of the very common names, diva-karha, prabha-karha, vibha-karha, etc., which are derived in this particular manner. Similarly, who makes luster, so bhasam-karoti is the laukika-vigraha and the generated output would be bhas-karha. Similarly, who makes tax, karam-karoti is kar-karha. Similarly, who makes end, antam-karoti is the laukika-vigraha and antakarha is the finally derived compound output, antakarha. Similarly, who makes infinite, if this is the meaning to be expressed, the laukika-vigraha is anantam-karoti and then the finally derived output is anantakarha. Similarly, one who makes the beginning, if this is the meaning to be expressed, you have the laukika-vigraha, adim-karoti and the finally derived output is adi-karha. Similarly, when the meaning is who makes many, so bhasam-karoti is the laukika-vigraha and the finally derived output is bhasam-karha. Then who makes nandi, if this is the meaning to be expressed, we have the laukika-vigraha, nandim-karoti and the finally derived output is nandi-karha. Now, one who makes kim, kim-karoti is called king-karha. So, the finally derived output is king-karha by adding the suffix t to the verbal root kru. One who makes the script and here we have lippim-karoti as well as lippim-karoti as the laukika-vigraha and from that we get the compound output lippi-karha as well as lippi-karha. Then we have the meaning who makes oblation and the laukika-vigraha is balim-karoti and the compound output is balikarha. Then when the meaning is who makes devotion, bhaktim-karoti and so we add the suffix t to the verbal root kru and we get the compound output in the form of bhakti-karha. Similarly, one who makes agent, so kattaram-karoti is the laukika-vigraha and kattr-karha is the finally derived compound output. Similarly, who makes painting, chitram-karoti is the laukika-vigraha and chitrakara is the finally derived compound output. Then who makes a field is the meaning to be expressed and we have kshetram-karoti as the laukika-vigraha and kshetrakara as the finally derived output. Similarly, who makes one is the meaning to be expressed and ekam-karoti is the laukika-vigraha and by adding the suffix t we derive ekakara as the compound output. Then who makes a thigh is the meaning and jangham-karoti is the laukika-vigraha and janghakara is the finally derived compound output. Then finally, one who makes arm, so bhahum-karoti and the finally derived output is bhahukara. Similarly, one who makes a day, if this is the meaning to be expressed, we have the laukika-vigraha ahak-karoti and the finally derived compound output is ahaskara. Then who makes witch, yath-karoti is the laukika-vigraha and then we get the form yath-kar as the finally derived compound output by adding the suffix t to the verbal root crew. Then to express the meaning who makes that, we get the laukika-vigraha tat-karoti and the compound output is tat-karar. Then one who makes a bow and we have the laukika-vigraha dhanohukaroti and the compound output is dhanushkara. Then we have one who makes the bond as the meaning to be expressed and the laukika-vigraha is aruhukaroti and the finally derived output is arushkara. And the feminine form of all these forms would be bhahukaroti, ahaskaroti, yath-karoti, tat-karoti, dhanushkari and arushkari by adding the suffix e which is triggered by the marker t. To summarize, hetu, tachylia and anolomia cause habit and favorability are the three additional meanings conveyed by the compound only and with the particular suffix only generating particular feminine forms as well. 3-2-21 generates compound forms not in the context of the above three additional meanings. High productivity of 3-2-20 is highlighted by numerous exceptions stated in 3-2-21. We study the other sutra stating the upapada samasa-based suffix in the next lecture. These are the texts referred to. Thank you very much.