 Welcome, I welcome you all to this lecture in the course Samasa in Panimian Grammar 2. As is our practice, we begin our lecture with the recitation of the Mangala Charana. विष्वेशम सच्चिदानन्दम, वन्देहम योखिलन जगत, चरी करति बरी भरति, संजरी हरति ली लया. संप्रेख्षिटार्थ, संपद्धार्थ, संगतार्थ, संश्रुष्टार्थ. पतन्जली has also used two key concepts, namely व्यपेख्षा and एकार्थि बाव, व्यपेख्षा referring to the interrelatedness of the padas, and to the व्यपेख्षा apply the first two explanations of the word समर्ठ़, namely संप्रेख्षिटार्थ and संपद्धार्थ, whereas एकार्थि भाव is the kind of samartha that is the resultant compound output and its nature which is one unit. And this is explained by the other two explanations of the word समर्ठ़, namely संगतार्थ and संश्रुष्टार्थ, समर्ठ़. We also said that this theory is based on the कार्थि theory. We also studied the concept of निट्य समासर and also the व्यपेख्षा समासर or और निट्य समासर. In this process, we also looked at the विग्रह, which is of two types, लवकिक्र विग्रह, which in case of व्यखल्पिक्र समासर, also conveys the meaning that is conveyed by the समासर, which is what is the other meaning of the word समर्ठ़, namely समहार्ठ़. We also studied the लवकिक्र विग्रह as well as the लवकिक्र विग्रह. A लवकिक्र विग्रह places the elements in the लवकिक्र विग्रह in the technical paninian terminology. And then we studied in brief the different stages of the derivation of a compound as stated in paninian grammar. We have also studied the process of पूर्बपद निर्दारन, and before that the semantic conditioning at the cognitive stage. After पूर्बपद निर्दारन, we studied the समासान्त प्रत्यए, and also the सुब लुक. Let us proceed further and study some more rules related to some other processes of the derivation of compounding stated in paninian grammar in this particular lecture. So in this lecture, let us study the पूर्वपद कार्यए. The पूर्वपद कार्यए is the operation done on the पूर्वपद. This पूर्वपद कार्यए applies to all the four types of समासान्त in Sanskrit. In this course, however, we shall focus on the पूर्वपद कार्यए that happens in the अव्याईभाव समासा, as well as बहुभ्रीही समासा, as well as द्वन्ध्व समासा. The initial member of the compound is termed as पूर्वपद, this we have already studied. And we have already also studied that the final member of the compound is termed as उत्टर्पद. Now in the environment of उत्टर्पद, certain modifications take place in the पूर्वपद. And we have stated that all such operations are stated in 6.3 of आश्टाद्याई, which is governed by the अव्याईभाईभाईभाईभाईभाई, indicating that there is a right hand side environment of the उत्टर्पद in which the पूर्वपद undergoes certain modifications. Now these modifications are related to, for example, the non-deletion of सुप as exception. As a by-default principle or by-default rule, the सुप्स, which are part of the प्रातिपदिक्र, get deleted. But there are exceptions in which such सुप्स do not get deleted. So if the deletion of the सुप्स in समाश्व is called सुप्लुक or just look, the non-deletion of सुप is called a सुप्लुक or more popularly a look. This is an important operation related to the पूर्वपद, stated in 6.3 in the environment of उत्टर्पद following. The other modifications, the other operations are, for example, the gender changing as well as the modification in the morphological form and also the modification in the phonological part of the पूर्वपद. So these are the operations which are called पूर्वपद कर्य़, the karyas related to the पूर्वपद, the operations that happen on पूर्वपद, obviously in the environment of the उत्टर्पद immediately following. These are some of the पूर्वपद कर्य़, and here we shall deal with some of them with the examples of अव्याईभाव, बहुव्रिही, and ध्वन्द्वा समासच, which are the focus of this particular course. The पूर्वपद कर्य़, are stated in 6.3 of आश्टाद्ध्याई, as we said before. This entire section is governed by the आद्टर्पद, उत्टर्पद. उत्टर्पद is the सब्तमी भिभक्ती of उत्टर्पद, and in the meta-language of Panninian grammar, सब्तमी भिभक्ती generally refers to immediately before. And therefore the meaning of the word उत्टर्पद is immediately before the उत्टर्पद. Assuming obviously that immediately before the उत्टर्पद exists a पूर्वपद. So a पूर्वपद precedes an उत्टर्पद. तिस अद्टर्पद also assumes that the process of compounding happens in between two padas at a given time. That is why उत्टर्पद पूर्वपदस्य कार्यम. This is what is assumed in this particular section. As we discussed, a उत्टर्पद is an important उत्टर्पद कार्यम. Important operation happening on the उत्टर्पद. This is stated in 6.3.1 onwards up to 6.3.24. A उत्टर्पद means non deletion of सुप in the उत्टर्पद. Remember, we have already studied the concept of सुप लुक and the rule stating this particular operation, where सुप्स, which are part of the प्रातिपदिक in the form of a समा सु, whose necessary condition is two सुप्स, stated also in the पानिम्यं ग्रामर, by the सुत्र सह सुपा. This we have already studied. So, these सुप्स, both of them, one which exists in the पूर्पपद, and the one which exists in the उत्टर्पद, they both get deleted by the सुत्र सुपद हातुप प्रातिपदिक योहो. But now, as an exception to this particular general operation, the सुत्रस in this particular section, 6.3.1 up to 24, they talk about, they describe the non-viration of सुप in the पूर्पद, whereas the look or a look in the उत्टर्पद is never stated. The सुप in the उत्टर्पद is always deleted. This is an important fact to be remembered, but the general fact is that both the सुप्स are deleted, but in some exceptions, the सुप in the पूर्पद is not deleted. However, this non-deletion or popularly known as a look is stated in the environment of उत्टर्पद the following. This operation acts as exception to the by default process of deletion of सुप in the समासर. This is not a separate type of compound. Some people might consider a look समासर as a separate type of compound. But if we look at the constituents of a look, it becomes clear that it is not a separate type of compound, but it is rather an exception to the by default process of deletion of सुप stated by पानिनी in 2.4 point 71 by the सुत्र सुप दात्प्रातिप दिकयो हो Let us take an example of a look happening in a बहुव्रिही समासर where the सुत्र is अमुर्धमस्तकात स्वांगात अकामे अमुर्धमस्तकात स्वांगात अकामे This is 6.3.12. This says that immediately before अमुर्धमस्तकात स्वांगात which is not कामे, सब्तमी is not deleted when the पूर्बपद is a body part except मुर्धन and मस्तक. So, अमुर्धमस्तकात स्वांगात both these words are in the पन्चमी विभक्ती. अकामे is in सब्तमी विभक्ती. अकामे corresponds with उत्तर पदे. अमुर्धमस्तकात स्वांगात refers to the प्रातिपदिकः which are followed by the सुत् in the पूर्भपद in the environment of the उत्तर पदे श्देट तो भी अकामे in this परतिकलर सुत्र. So, the सुप in the पूर्भपदे which is added after the प्रातिपदिकःs termed as स्वांगः with the exception of मुर्धन and मस्तक when the उत्तर पदे is not कामे then the सुप in the पूर्भपदे is not deleted that is the meaning of this परतिकलर सुत्र and we repeat immediately before an उत्तर पदे which is not कामे सप्तमी is not deleted the word सप्तमी continues from the previous सुत्र in this परतिकलर सुत्र. So, सप्तमी is not deleted the word अलुक also continues from 631 अलुक उत्तर पदे when the पूर्भपदे is a body part except of course मुर्धन and मस्तक. So, now the example is कन्ते कालहा यस्य सहा. Now, in this case this is a भहुवरी लिए समासर and कन्ते and कालहा these are the words which become part of the अलुक उत्तर पदे. So, the अलुक उत्तर विग्र हैता कन्ते plus नी plus काले plus सु. And then of course, सप्वदा तुप प्रतिपदिकले हो वूड generally apply and would delete both नी as well as सु and so will get कन्ते कालह बण. but the sutra 6-3-12 intervenes and says that since kantha is what is termed as swangha, the body part, and it is neither more than nor mastaka, and the uttara-pada is kāla and not kāma, therefore this saptami, which is ghi in kantha plus ghi, is not deleted by supodhatup pratipadika yoho, and therefore we don't delete ghi, we retain it, and we get the finally derived compound output in the form of kantha kāla. kantha kāla means kantha kālaha yasya sahā, the purva-pada does not lose its sup, the purva-pada retains its sup, this is an extremely important purva-pada kārya, as explained in this particular bhavrihi samāsa. this is an adjective, this is a qualification of for example lord Shiva who holds the poison in his own throat, kantha kālaha yasya sahā, as he is also called nila kantha. after having studied the aluk as one of the purva-pada operations, let us now study some substitutions stated in the purva-pada, one of the important substitutions stated in the purva-pada is that of ānang, which is stated in 6325. now in this particular sutra, a look does not continue from 631, but uttara-pada definitely continues. so we have the sutra ānang rutodvandve 6325, which means immediately before anuttara-pada inadvandva compound denoting the relation based on learning as well as race, rū at the end of the purva-pada is substituted by ānang. repeat, immediately before anuttara-pada inadvandva compound denoting the relation based on learning as well as race, rū at the end of the purva-pada is substituted by ānang. now in ānang ān is the element that is to be seen or that is to be heard, added to the purva-pada and āng is an element which is just a marker in the pratyayā. so if we have the laukika-vigraha māṭāca-pitāca, mother and father together, the laukika-vigraha would be mātru-plus-su, plus pittru-plus-su, and then we apply 2471 supodhātupprāti-padikayoho, which then deletes the suprateyas, and so we have mātru-plus-zero, plus pittru-plus-zero, And then we have mathru which is a purva-pada has got ru at the end and this ru gets substituted by anang. So we have math anang plus pitru. Now in anang as we have noted, ang is the part for the sake of pronunciation And for some metal linguistic purpose, the real modification is an. So we have math an plus pitru. Then this final ner also gets deleted and finally we have matha plus pitru. When we join them together, we get the compound output in the form of matha pitru. This is how anang is added in the dvandva samasa to the purva-pada that ends in ru. This is another very important purva-pada karya that happens in the dvandva compound. The third purva-pada karya that we discuss over here is that of umvad bhava. This is also extremely important purva-pada karya. Umvad bhava. What this means is that the feminine form of the purva-pada is substituted by the non-feminine root form of that prathipadika. I repeat, the feminine form of the purva-pada is substituted by the non-feminine root form of that particular prathipadika. This operation takes place in the environment of the uttara-pada following immediately as this is also covered by the adhikara uttara-pade. This operation takes place only on purva-pada and never on uttara-pada. This must be remembered and that is the reason why it is listed as purva-pada karya. This umvad bhava is stated by the following sutra, sriyāk-pumvat bāshita-pumskādhanoṁ samanādhikarane sriyām apūrani priyādhiṣu. I repeat, sriyāk-pumvat bāshita-pumskādhanoṁ samanādhikarane sriyām apūrani priyādhiṣu. This is 6.3.34 and this umvad bhava is stated from this particular sutra up to umvad karmadhāraya jātiya deshiya yoho 6.3.42. In the first course, we studied this particular operation with respect to the karmadhāraya samāsat. In this particular course, when we study the bhavvrihi samāsat, we shall get this operation constantly revisited. Now, specific technical semantic as well as formal environments play a role in this operation. So now, let us take an example of a bhavvrihi samāsat. The meaning to be conveyed over here is one whose grasping intellect is stable. So now we have sthira and buddhi which are part of the bhavvrihi samāsat. So the alaukika vigraha would be sthira plus su plus buddhi plus su. We note that the word sthira is formed by adding the feminine suffix ā to the root word sthira. And now, after dropping the sups by the sutra supodhātup prāthipadika yoho, we now have sthira plus buddhi. Now the conditioning stated in the sutra sthriyāpumvat vāsitapumska dhanum samanādhikarane sthriyām apurani priyādishu when all the conditions stated in this sutra are fulfilled in this particular stage of the derivation and therefore now sthira will be substituted by sthira which is the root prāthipadika form and the gender suffix ā in sthira is removed. And so we get the form of the bhavvrihi samāsat namely sthira buddhi. Sthira buddhi riyasya sahā is the laukika vigraha from which the compound output derived is sthira buddhi. This is the example of umvad bhavva. More of this operation would be explained in detail when we deal with the bhavvrihi samāsat with delineation of specific environments together with exceptions and also obviously some more examples. Now let us look at another important hūrvapada kārya namely the morphological modification. The one example that we deal with over here is sahā getting substituted by sir. This is stated by the sutra avyai bhave ca kāle 6381 of the astādhyai. What this means is that in the avyai bhava samāsat when the uttarapada does not denote time the pūrvapada sahā is substituted by sir. What this assumes is that sahā is the pūrvapada and it is to be substituted by sir in these environments mentioned in the sutra that it has to be an avyai bhava samāsat and the uttarapada should not be kāle or kāle vāchaka. So now when we have the meaning at the same time with the wheel sahā chakram we have the alau kikavigraha sahā plus su chakra plus am and then supodhātup prāthipadika yoho applies and we have sahā plus zero plus chakra plus zero and then sahā gets substituted by sir because of the sutra 6387 avyai bhave ca kāle and then we get the finally derived output in the form of sah chakra. Sah chakram dehī is the input and sah chakram dehī is the output so sah chakra is the compound output derived from sah chakram this is an important morphological modification happening on the pūrvapada similarly another example here over here is the sutra avopasar janasya this is also a similar kind of morphological operation this is stated by the sutra 6382 the meaning of this sutra is that in a bahuvrihi compound the pūrvapada sahā is substituted by sir optionally so we have sahā putrena yathāśyāt tathā this is the example of sahā bahuvrihi sahā putrena yathāśyāt tathā and this sahā over here is substituted optionally by sir so we have both the forms sahā putre as well as sahā putre derived as the final compound outputs this is also an example of the morphological modification happening on the pūrvapada to summarize the operations which affect the pūrvapada shape the final form of the final output of the compound these operations always take place in the environment of the uttara-pada immediately following they are completely internal and in many cases pūrvapadas with or without these operations resemble the vocative singular form of the prāti-padikas these are the texts referred to thank you very much