 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, as is our practice, by the recitation of the Mangala Charana. In this course, we are concentrated on the Tattpurusha Samasa. Tattpurusha Samasa is one of the four major types of samasas in Sanskrit. The four are the three types of samasas. Tattpurusha Samasa is one of the four major types of samasas in Sanskrit. The four are Avyaibhava, Tattpurusha, Bahuvrihi and Dhvandhva, in that order as stated in the Grammar of Panini in the text of Ashtadhyayi. Tattpurusha Samasa is by far the most productive of the samasas. Panini has also spent considerable amount of time and also space in terms of the number of sutras in dealing with the Tattpurusha Samasa in comparison with the other types of samasas. Be it Samasa Vidhyayaka Sutra or Samasa Antapraktyaya Vidhyayaka Sutra or Swara Vidhyayaka Sutra, the sutras describing the Tattpurusha Samasa, they are quite big, quite numerous, with reference to the other samasas and the sutras stated to explain the phenomena related to those types of samasas. Tattpurusha Samasa also has got quite a lot of variety and we have studied many of these samasas so far. We started with the Vibhakti Tattpurusha and then in the Vibhaktis we started with Dvitya, Tritya, Chaturthi, Panchami, Saptami and then Shastri in this particular order. Then we studied Karma Dharaya Samasa along with Dvigu following which we studied the Naya Tattpurusha Samasa and also Ekadeshi Tattpurusha Samasa. After that we studied the Gatti Samasa as well as the Pradhi Samasa followed by the Upapada Tattpurusha Samasa that we are studying right now. The formation of the Tattpurusha Samasa can be easily explained in the form of the equation shown on the slide where we have X and Y as two different entities and separate entities in terms of meaning as well as word form as well as accent. However, these two are interrelated semantically and therefore the speaker of Sanskrit decides to merge them together and form an output which is one single unit. So X, Y is the output formed and in this X, Y, Y acts as the head of this X, Y and that's why Y is written in bold characters. What this means is that now X, Y is one unit but within that Y acts as a head which means that when X, Y is interrelated with any other external word in the sentence this interrelation of X, Y with other external word will happen only through Y. X will be interrelated with any other external element only through Y. When X is interrelated with any other external word without going through Y, such a samasa is treated as an exception and it is termed as a samartha samasa. Let us now study some remaining Upapadha samasas. Upapadha samasa is prescribed by the sutra Upapadham ating 2219. This sutra has got two padhas, Upapadham as well as ating. Upapadham is one slash one of Upapadha which means the word designated as Upapadha and this is designated by the sutra 3192 Tattra Upapadham Saptami Stham. Since the word Upapadham appears in Prathama Vibhakti by the sutra Prathama Nirdishtham Samasa Upasarjanam the Upapadha will get the Upasarjana Saudhnya thereby by the sutra Upasarjanam Purvam the Upapadha will have the Purva Nipata. The Upapadha will occupy the first position of the samasa. The second word in the sutra is ating which is also one slash one and ating means which is not a thing. Eventually it means which is not a thinganta. Words continued in the sutra are sup and also sahasupa as well as samartha padha vidhi. So the meaning of the sutra is the following any subanta whose prathipadhikas are designated as Upapadha is compounded with any other interrelated word which is not a thinganta. Any subanta whose prathipadhikas are designated as Upapadha is compounded with any other interrelated word which is not a thinganta. There are certain questions that arise after reading this particular meaning. What is the need of the word ating in this particular sutra? This is the first question. What it implies is that what is achieved by this negation in the word ating? The questions arise because when we make not a thinganta a condition for this sutra to apply the only other available option through this negation is that of a subanta because subtingantam padam is the definition of padha and once we negate thinganta what remains is only a subanta and this is available to us anyway because of the continuation of the word sup and sahasupa. So what is the need of the word ating in the sutra? And still panini maintains this negation and says ating so we are forced to think that in this sutra the basic condition of sup sahasupa does not apply. Rather sup only with sahasupa will apply. So the structure of such a samasa would be of the following kind where we have two elements the first one being a subanta ending in su and the second one ending in a krith suffix. So when we say ating we refer to krith. Thing and krith both are the terms for the suffixes which are added after a verbal root dhatu and therefore when thing is negated what remains is krith. So the first is the purva padha ending in su and the second element is the element ending in krith suffix. So dhatu plus krith. Supadhatu prathipadika yo will apply and will delete su in the purva padha and so we have the output generated of this kind where we have the purva padha followed by the dhatu plus krith this element and this will be the structure of the upapada samasa. Now let us study some more suffixes stated by some more sutras in the section 3, 2, 1 up to 101 onwards. Right now we are studying the sutra duha-kapghascha 3, 2, 7, T. The words in the sutra are duha-kapgha and chha. The sutra reads duha-kapghascha 3, 2, 7, T. The words which are part of this sutra are duha-kapghascha which is 5 slash 1 of duha which means immediately after the verbal root duha to milk. Kap which is 1 slash 1 of kap the suffixes a with ka as a marker which negates the guna and pa as another marker which triggers the accent. Also gha is 1 slash 1 which is the substitute gha, consonant gha and chha, chha means and. Words continued are dhatoho 3, 191 which means immediately after the verbal root pratyaya 3, 1, 1 karmani 7 slash 1 which means karmani upapade when karma is the upapada by tattrapapadam saptami stham 3, 192. Also krada-ting is present 3, 193. So the meaning of the sutra is the following the suffix kap is added in the sense of karta to verbal root duha when the upapadas are related to the action of milking in the sense of karma and in this environment the final hur of the verbal root is substituted by gha. I repeat the suffix kap is added in the sense of karta to verbal root duha when the upapadas are related to the action of milking in the sense of karma and in this environment the final hur of the verbal root duha is substituted by gha. So here are the examples when the meaning to be denoted is one who milks the desire in this sense we have kamam dogdhi as the laukika vigraha and the laukika vigraha would be kamma plus am plus duha plus kap kap is prescribed by this particular sutra. Now samasa saudhna takes place and then pratipadika saudhna takes place and then supodhata pratipadika yoho applies so now we have kamma plus zero plus duha plus a then by the same sutra duha kap gascha hur of the verbal root dha is replaced by gha and so we have kamma plus zero plus duha plus a and then we join them together and we get kamaduga. Kamaduga means kamam dogdhi and one who milks the desire and the feminine form would be kamaduga similarly dhamam dogdhi will be the laukika vigraha one who milks the dharma and so the derived output would be dhamaduga in this process we follow the same procedure and we also have the feminine form dhamaduga we note that this sutra duha kap gascha is stating two operations first the addition of the suffix kap immediately after the verbal root duha and the substitution of gha in place of hur which is part of the verbal root duha let us proceed further the next sutra which we study is ane bhyopidrashyante a very unique sutra ane bhyopidrashyante three two seventy five in this sutra there are three padas ane bhyaha api and drashyante ane bhyaha is five slash three of anya which means immediately after the other other verbal roots api means also drashyante means are seen words continued are dhato ho from three one ninety one which means immediately after the verbal root pratyayaha three one one krdating three one ninety three manin kwanip and vanipaha from three two seventy five which continues from three two seventy three another sutra is the suffixes manin kwanip vanip and which are seen added in the sense of karta to other verbal roots also when there are upapadas related to the action denoted by the respective verbal roots and also when there are no upapadas I repeat the suffixes manin kwanip vanip and which are seen added in the sense of a karta to other verbal roots also when there are upapadas related to the action denoted by the respective verbal roots and also when there are no upapadas manin is a suffix in which the suffix that is visible in the form is man in kwanip van in vanip van and which is a zero suffix so now the meaning to be expressed is one who slays or one who removes nicely shobhanam shranati in this case now we have su plus su plus shuru plus manin jokika vigraha following this particular sutra and so because now the samasa saudhnya will take place so the pratipadika saudhnya will also take place and supodhatu pratipadika yoho will apply and will delete the su in the purvapada so we have su plus zero plus shuru plus manin and we have su plus zero plus shuru plus manin and finally we get sushar manin as the compound output which means shobhanam shranati one who slays or removes nicely similarly when the meaning to be conveyed is one who goes in the morning pratar eti here we have pratar plus su plus e plus kwanip this is the alaukika vigraha now samasa saudhnya happens pratipadika saudhnya also happens supodhatu pratipadika yoho takes place so now we have pratar plus zero plus e plus one and then pratar plus zero plus e is added with the augment so we have pratar eti one and the only derived compound output is pratar eti meaning the same as pratar eti one who goes in the morning similarly one who goes ahead and here we have agre gaccati and agre plus su plus gamma plus one if this is the alaukika vigraha and so we get agre plus zero plus gamma plus one and then finally ma is substituted by a and we have agre gaa plus one and finally we get the form agre gaa one as the compound output one who goes ahead similarly when the meaning is one who slays the alaukika vigraha is yaha reshati and here we add the suffix which and so we get resha plus which and resha plus which and finally derived output is resh this is not a compound output but this is shown to demonstrate that these suffixes are added when the upapadas exist and also when the upapadas do not exist the next sutra is quipcha this is 3276 quipcha has got two padas quip and cha quip is one slash one which is a zero suffix cha means and words continued are dhatoho 3191 which means immediately after a verbal root and pratyayaha 311 also kradating 3193 so the meaning of the sutra is the following the suffix quip is seen added in the sense of karta to any or all verbal roots also when there are upapadas related to the action denoted by the respective verbal roots and also when there are no upapadas in the vedic as well as non-vedic language I repeat the suffix quip is seen added in the sense of karta to any or all verbal roots also when there are upapadas related to the action denoted by the respective verbal roots and also when there are no upapadas in the vedic as well as non-vedic language so the meaning is to be conveyed is one which drops from a boiler ukha yaha sram satay so we have ukha plus nasi plus sramsa plus quip and then the samasa saudhna takes place so the pratyapadika saudhna takes place so supodhatup pratyapadika yoho applies and so we have ukha plus zero quip is a zero suffix but because it is kith the anuspara in sramsa gets deleted and so we have ukha sras as the form of the pratyapadika in the form of the finally derived compound output which means the same as ukha yaha sram satay one which drops from a boiler the next sutra that we study is 3-2-7-8 suppe jatau ninis tachi liye there are four padas in the sutra supi, ajatau, ninis and tachi liye supi is seven slash one meaning subanta is the upapada thereby no upasarga is understood as upapada ajatau is seven slash one when not a generic property is denoted ninis is one slash one of animi animi means in in the sense of an agent or karta tachi liye is seven slash one which means in the sense of habit words continued are dhato ho 3191 which means immediately after a verbal root pratyayaha 311 krudatin 3193 so the meaning of the sutra is the following the suffix nini is added in the sense of karta to any or all verbal roots when any subanta accept the words denoting generic property or upapadas and when the compound conveys the habitual behavior I repeat the suffix nini is added in the sense of karta to any or all verbal roots when any subanta accept the words denoting generic property or upapadas and when the compound conveys the habitual behavior when the compound conveys the habitual behavior so if the meaning is one who is habitual in eating hot or cold if this meaning is to be conveyed we have as well as as the and so from we have this is the so samasa saudhnya takes place so pratipati ka saudhnya takes place so supodhatu pratipati ka yoho applies and we have usna plus zero plus bhoja plus in as the next step in the process of derivation then we have usna plus zero plus bhoja plus in and finally we get the derived compound output in the form of usna bhojin means usnam bhoomte one who is habitual in eating hot food similarly shitam bhoomte is the laukika vigraha and the laukika vigraha would be shita plus am plus bhoja plus ninn and then samasa saudhnya takes place so pratipati ka saudhnya takes place and supodhatu pratipati ka yoho applies and so we have shita plus zero plus bhoja plus in so the next we get shita plus zero plus bhoja plus in and finally we get the compound output in the form of shita bhojin shita bhojin means one who has a habit of eating cold food shita bhojin this means the same thing as shitam bhoomte now we have some more upapadas and some more suffixes but now we enter another important adhikara at 3284 so from 3284 onwards the suffixes are stated up to 32101 which are stating the upapadas and very suffixes in the context of these upapadas the suffixes are denoting the sense of an agent but also an additional sense of past tense and these suffixes will be studied in the next lecture to summarize the suffixes in this particular section mean different karakas by default they mean agent but sometimes also the most effective means namely the karana there are suffixes which get added after all verbal roots thereby increasing the accommodating strength of the grammar as a system enabling the accounting of the new forms generated in the course of time in the grammar of panini it uses very rarely the verb in the sutras the one used in this particular section drishyante denotes the action of seeing thereby highlighting the basic act of observation needed for a grammarian to formulate rules we study some more suffixes and some more sutras formulating the upapada in the coming lecture these are the texts referred to thank you very much