 Welcome, I welcome you all to this lecture in the course Introduction to Paninian Grammar. In the previous lecture, we have studied the concept of Karaka and we also looked at the various definitions of Karaka and the six Karakas. We highlighted the fact that there are only six Karakas and there are seven Vibhaktis. Karaka is a concept that describes the relations between the meanings. So it is still part of the meanings. We use the technical term Arthakasha for this and Vibhakti is the part of the Shabdakasha. That is what we have said so far. So we continue in this lecture to explain further the relation between Karaka and Vibhakti and how Abhidhana takes place. Notably, what is the section in the Ashtadhyayi and what are the sutras which talk about the expression of the unexpressed, expression by the sups, unexpressed by the thing. We shall deal with this important aspect in this particular lecture. First of all, let us deal with the question, what happens to the Abhidhana Karaka, the Karaka that is expressed. We have seen that there are three types of constructions that are possible in Sanskrit, Kartruvachya, Karmavachya and Bhavavachya. And in all these we noted that Kartruvachya means when the thing expresses or denotes Kartha and then remaining Karakas remain unexpressed. In order to express these unexpressed Karakas, we use sups and then we listed down the numbers of the sups triplets to express a particular Karaka. Similarly, in the Karmavachya, we noted that the thing expresses the Karaka Karm, so remaining all Karakas remain unexpressed. And now we use specific sups triplets to express those unexpressed Karakas. And in Bhavavachya, when the thing expresses Bhava, all Karakas they remain unexpressed and we use the sups to express those unexpressed Karakas. Now what happens to the Karaka that is Abhidhana or expressed? That is a very pertinent question in this regard. Let us try to figure out using the traditional sources to answer to this question. So the entity whose role, whose Karaka gets expressed by thing does not require any other word to express its role once again. And so this Prathipadika is added the first triplet of sups, namely Prathama after it. And this Prathama and the thing, they can be said to be correlated or can be said to be bound in this particular sense. So we do not need to add a sup to a Prathipadika whose role is already expressed by the thing. But we have to add a sup to a Prathipadika in order to make it a Pradha fit to be used in a sentence and that sup is Prathama. This is what happens to the Abhidhana, Karaka. If we look at the examples that we have seen Devadatta, Prayagat, Kartikamase, Kashim Gatshati. So Gatshati is the verb which has a thing which expresses karta. So Devadatta playing the role of karta and the role of Devadatta is already expressed by thing. And so now we do not need any word to express the role of Devadatta. But we add Prathama after it to give it the status of Pradha. This is what happens to the Abhidhana, Karaka. We eat in Karta Vachya or we eat in Karma Vachya. Prathama is added to that Prathipadika whose role in relation with the action denoted by the verbal root is already expressed by the thing that is added after that verbal root. Apart from thing, the next question is who else does the Abhidhana? Is it only thing that can do the Abhidhana of the Karaka, the expression of the Karaka? Is it only thing that can denote the Karaka? Or is there any other verbal element which also has the capacity to denote the Karakas? And the tradition says, abhidhanam chaprayana tinkrit taddhita samasaihi. Generally the Abhidhana happens by thing or krith or taddhita suffix or the process of compounding samasa. The expression of the Karaka is made mainly by tinkrit taddhita and samasa. Let us take examples to illustrate these points. Abhidhana by thing we have already seen. Let us now look at the krith suffix doing the Abhidhana. Abhidhana by a krith. Let us take the sentence mayagatam gramam pasyati. He or she sees the village that is being reached by me. So, somebody is seeing the village that I have reached. That is the meaning of the sentence. And here we have the verb pasyati but we are right now not looking at pasyati. We are looking at gatam in which the verbal root is gamma and the suffix is ta. This ta is indicating karma. The verbal root gamma denotes the action of going and so now this grammar, this village is what is being reached. So, now this ta suffix which means karma. Therefore now myself aham. So, ta is a krith first of all stated by 32102. This ta means karma in accordance with 3470. Since the expresses karma, the karta which is asmad here first person pronoun, this remains unexpressed. And so the third triplet which is krithiya is used to express this karta and that is why asmad becomes maya in the instrumental singular. So, krith is expressing karma and so the karaka that is unexpressed in relation to the action of going that is asmad takes tritya. And we shall see the rules which prescribe such a tritya. But the point is that ta here expresses karma. The abhidhana of karma is happened here because of the krith suffix ta. Similarly, if we have a sentence like gramam gatavantam maam pasyati. He sees me who has reached the village. In this sentence we have the word gatavantam. Here we have gamma the verbal root and the suffix tavat added to it. Germa means the action of going, tavat means karta. One who has reached, one who has gone. Tavat is also a krith suffix stated by 32102 and tavat means karta in accordance with 3467. And now since tavat expresses karta, karma which is grammar over here remains unexpressed. And so, second triplet of sub namely vitiya is used to express the role of grammar which is karma. And therefore, you see gramam vitiya gatavantam maam pasyati. So, gramam vitiya is because of its role karma being unexpressed by the krith over here in gatavantam. Now, there are various other karakas which can also be expressed by krith suffixes. Let us now look at some other important karakas being expressed by krith suffixes. Kartha and karma we have already seen. Now, let us look at the other four karakas. And here are some examples. First, let us look at how karana gets expressed by a krith. So, here is an example. Snaniyam churnam, a soap powder which is the most effective means for bathing. The verbal root is sna to which is added the suffix aniyar by 3196 tavyat tavyaniyar raha. And so, we get the word snaniyar. This aniyar means karana by krithyal yuta vahulam. And so, now this aniyar expresses karana. The next example is dhaniyas chhat raha, a student who is a recipient of donation. In this case, once again the verbal root dha means to give and aniyar once again means karana sampradana because of krithyal yuta vahulam. Then, we have the apadana karaka being expressed by a suffix krith suffix ma which is added to the verbal root bhi. Bhi is the verbal root which means to be afraid of, to be scared and ma indicates apadana. So, the word bhi ma means on whom people are afraid of. And lastly, we have example where adhikarana karaka is expressed by the krith suffix in the example go dohani sthali. So, the suffix is ana, the verbal root is doha and go dohani sthali means a vessel in which cow is milked. So, this ana stands for adhikarana and so adhikarana karaka gets expressed by the krith suffix. This is how krith suffix is expressed karaka. Now, let us look at the example where adhikarana suffix is expressing the karaka. The example is satyaha. What it means is satenak krithaha, one who is bought by 100 of something prescribed by the sutra 5.1.21. So, if we have the meaning 100 and bought by where 100 acts as the instrument of the buying. So, we have shat and the suffix yat which is added to it which is the tad dita suffix. Now, this yat stands for bought by. So, karma is being expressed over here. So, the suffix here expresses karma and remaining karakas are unexpressed. So, satyaha that is the word which has the tad dita suffix here which expresses karma karaka something that is bought for something that is bought by 100 rupees. Then we have abhidhana by a samasa by a compound and the example is praptanandaha, praptanandaha, the village where happiness has reached. Now, the process of compounding here expresses the karata. The remaining karakas are unexpressed. So, the karma which is karma gets the second triplet of sub vitya added to it to express the karma. This is how the samasa expresses the karaka in this case karma, karma karaka. Now, let us study the sutras which prescribe the sub triplets in order to express the unexpressed karakas. So, the first sutra in this section is 231, anavihite. The meaning of anavihite is when not expressed that is the literal meaning when not expressed by not expressed by a thing primarily. So, this acts as a general condition throughout the entire 2.3. This condition continues in subsequent sutras. So, the subsequent sutras they will take anavihite as a condition. So, when a particular karaka is not expressed then not expressed by a thing primarily, then you add the respective sub triplet to express it. Let us take the example 232, karmani vitya and anavihite continues. What it means is when karma is anavihita, when karma is unexpressed, the second triplet of sub namely vitya is added after a prathipatika when its role of an object is unexpressed. So, we have the example gramam gacchati ramaha, gramam gacchati ramaha. Here, ti which is a thing expresses karta, ram is the karta. The action described here is that of going rama is karthru, gram is karma. Ti expresses karta. So, karma is unexpressed by this ti and therefore, 232 applies. This karma, the role of karma is unexpressed, anavihita. And therefore, we add the second sub triplet and make it gramam. Then we have chaturthi sampradha nahi. The fourth triplet of sub namely chaturthi is added after a prathipatika when its role of the recipient namely sampradhana is unexpressed. So, deva pujanaya gramam gacchati ramaha. Let us take this sentence. In this sentence, the meaning is rama goes to a village to worship the deities. So, ti expresses karta which is rama and sampradhana is unexpressed by it. So, 233 applies and deva pujanaya which is a sampradhana, this gets chaturthi, the fourth sub triplet. This is what is the meaning of chaturthi, sampradhana. Then we have karthru, karanayos, tritiya, 2318. What this means is the third triplet of sub namely tritiya is added after a prathipatika when the roles of karthru and karana are unexpressed. For example, ramena, yanena, gammyate, gramaha. In this sentence, the meaning is a village is being reached by rama by a vehicle. So, rama is the karta, gram is the karma and yana is the karana. Ti here expresses karma. So, karthru and karana are unexpressed by it and so 2318 applies. It adds the third triplet after rama and yana to give us the forms ramena and yanena. This is the meaning of 2318. Then we have apadane panchami. 2328. What it means is the fifth triplet of sub namely panchami is added after a prathipatika when the role of apadana is unexpressed. Anabhi hitai. The example is rama prayagat kashim gachhati. Ram goes to kashi from prayagat. Now, in this case, Ti expresses karthru. Apadana is unexpressed by it. So, 2328 applies and we add the fifth case and make it prayagat. Ti is expressing karta and rama is the karta. Therefore, rama takes the prathama-vibhakti, the first case. Then we have saptam yadhikaranecha 2336 expressing the adhikarana karaka. This sutra means and the seventh triplet of saptami is added after a prathipatika when the role of adhikarana is unexpressed. Anabhi hitai. The example is rama kartikama kashim gachhati. Ram goes to kashi in the month of kartika. So, in this case Ti expresses karthru. Adhikarana is unexpressed by it. So, 2336 applies and we add the saptami, the seventh sub triplet after the word kartika masa and it becomes kartika masi. Ram is the karta whose role is expressed by Ti. Therefore, it takes prathama. Now, let us study the meaning of prathama given by 2346. The sutra is prathipadikartha linga paremana vachana matre prathama. What this means is the first triplet of sup namely prathama is added after a prathipatika when its role is expressed in the sense of the meaning of that prathipadika, gender, measurement and number of that prathipadika. So, we have two examples over here. Ramam gachhati, Ramaha. Ram goes to a village and Ramayana grahamyate gama. A village is being reached by Rama. In both the sentences the action described here is that of going. The verbal root is gama. Rama in both the sentences is the karta. Rama in both the sentences is karma. In the first sentence, Ramam gachhati Ramaha Ti expresses kartru. Rama is the kartru. So, the role of Rama is expressed by this Ti thing and so other karakas namely the karma over here is unexpressed. So, we add dvitiya, second sup triplet following A 232 and so, Ramam comes in. Now, this Ti has expressed the role of karta. Rama is the karta. So, now we add the prathama after Rama. The meaning of this prathama is not any karaka but rather the meaning of the prathipadika itself as well as the gender, number, etc. So, the meaning of the prathipadika is the meaning of this prathama and nothing else. It does not convey any karaka role. The Ram plays in this particular action of going. Similarly, in the second sentence, which is Ramayana gramyate grama. In this sentence, the action of going is what is described. Rama is playing the role of karta. Rama is playing the role of karma. Now, this Ti verbal suffix thing Ti expresses karma. The role that is played by Rama. So, now the role played by Rama, which is karta, remains unexpressed. And in order to express it, following 238, we apply the third sup triplet and we make it Ramayana, Ramayana gramyate grama. And now we add prathama after Rama whose role of being a karma is already expressed by this Ti. Now, this grama is added the prathama vibhakti, the first sup triplet and the meaning of this prathama vibhakti is no karaka. Its meaning is prathipadikartha, the same as grama or linga or parimana or vachana. In this case, it is only prathipadikartha, the meaning of the prathipadika grama. Even in this case, the meaning is only prathipadikartha, the meaning of Rama. So, in both these cases, the prathipadika here means Rama, the prathipadika over here means grama. Now, the prathyaya prathama over here and over here means Rama and grama respectively. There is no difference between the meanings of the prakriti and the prathyaya in this case. This is something very peculiar as far as the paninian grammar is concerned. The prathama vibhakti means prathipadikartha only. It does not mean any karaka according to this scheme. However, we have already seen that this grama and this Ti, they are bound, they are interlinked, they are interconnected. So, this Ti expresses the karaka, the role and that role is played exactly by this Rama. Ti expresses the karaka role and this is expressed, this is the role played by grama. So, there is this connection between Ti and grama, Ti and Rama. So, therefore, according to some later grammarians, through this Ti, Rama, this prathama can also be called a karaka vibhakti. Otherwise, going by the wording of the sutra indashtadhyayi, prathama is not considered as the karaka vibhakti. The vartika avihite prathama, which says that when a particular karaka gets avihite, gets expressed, the prathipadika, whose role is expressed by this thing, gets prathama added to it. And so, through this thing, prathama can also be considered as karaka vibhakti. That is what later panayan grammatical tradition says. This is the meaning of prathama, according to this sutra, 2, 3, 4, 6. So, we have now seen what is the purpose of adding 2nd suptriplet dhritya, 3rd tritya, 4th chaturthi, 5th panchami, 7th saptami. We also studied the meaning of prathama. The 2nd suptriplet expresses karma, which is unexpressed by thing. The 3rd suptriplet tritya expresses karata and karana, which is unexpressed by thing. The 4th suptriplet expresses sampradana, which is unexpressed by thing. The 5th suptriplet panchami expresses apadana, which is unexpressed by the thing. The 7th suptriplet saptami expresses adhikarana, which is not expressed by the thing. And we also saw that whenever all these karakas are expressed, we add prathama-vibhakti to that prathipadika, whose role is expressed. Is this all or is there something that remains to be explained? Yes, there is something that remains to be explained. What happens to the 6th triplet of the supt? What happens to shashti? Shashti is the 6th triplet of supt, suffixes. Now we have a rule, sutra, 2350, which says shashti-she-she. It means that shashti-vibhakti is added to a prathipadika to denote remaining relations, remaining meaning other than karaka relations. So, it is clear that shashti does not denote any karaka in conjunction with the thing. This is more important. I repeat, shashti does not denote any karaka in conjunction with the thing. Shashti does not denote any karaka in conjunction with the thing. There in conjunction with the thing, it denotes relation between meanings of the For example, son of Dasaratha stays, if this is the meaning, then you have Dasaratha, Sya, Putraha, Pishthati. So now, Dasaratha, Sya and Putraha, he has Sya, which is Shastri, denotes the relation between the meanings of Dasaratha and Putra. And what is that relation? And sister, descendant relation, Jnana, Janaka, Bhava relation, Dasaratha is the Janaka, Putra is the Jnana. Dasaratha is the father, Putra is the son. This Jnana, Janaka, Bhava is expressed by this Sya. There is this thing, which expresses Kartru, Karaka, which is nothing but this Putra. So this Sya is not related with this Thi and not related with any of the Karakas. So Shastri does not express any Karaka when in conjunction with the thing. What happens when Shastri is used in conjunction with the Krita? In conjunction with the Krita suffix, though Shastri can express or denote either Kartru Karaka or Karma Karaka. This is stated by the Sutra, Kartru Karamanokriti, 2365. And here are two examples. Jagatak, Krta, Krishna, Krishna is the creator of the world and Krishna Sya Kriti, the action of Krishna. In the first sentence, Jagatak, Krta, Krishna, we have the word Krta, in which there is a suffix Trich and we have Krta, which is the Kridantha word, with reference to it Jagat is Karma, Krishna is the Krta. And here, so the Anavijita Karaka, which is Karma, gets Shastri, Jagataha. This is the Shastri of Jagat, Jagatak, Krta, Krishna. In case of Krishna Sya Kriti, Kriti is the word which is derived by adding the Krta suffix T to the verbal root Krru. He means Bhava. So now, Krishna, who is Krta of this action, its role is unexpressed. So in order to express it, now we can use Shastri, because this is the Krta suffix. And so we have the sentence, Krishna Sya Kriti, although incomplete, but in this case, Krishna Sya Kriti, consists of a Shastri of the Prativadika Krishna, expressing the role of Krishna, which is that of Krta. This is how Shastri Vibhakti expresses the Krta and Karma Karaka, when in conjunction with a Krta suffix. In this case, Krta and Kriti, having the Krta suffix as Trich and T. To summarize what we have seen so far, Karaka and Vibhakti form the core of sentence structure in Sanskrit and in Sanskrit grammar. We have studied in detail the Paninian grammar in this regard, say more or less same is the case with the non-Paninian grammar. What we can say about the treatment of this, of these two terms is that, the treatment of these two core terms in the Paninian grammar is unique and seems to have been followed more or less in other non-Paninian grammars as well with some modifications here and there. The explanations of these core terms is evolving even today, which is evident from the definition of Karaka given as Shakti-Buddhi. And the tradition considers for accommodating usages by these new interpretations available. This is the explanation of Karaka and Vibhakti in detail and now we shall proceed to understand some other technical terms used in Paninian grammar through some other Saudnaya sutras. Thank you for your attention.