 Welcome back to this course called Introduction to Paninian Grammar. So far we have studied the name of the text which is the core in the Paninian grammatical tradition. We have also studied the linguistic background of Paninian grammar. The names of 10 grammarians referred to by Panini in his own grammar. We also studied various scholars and their contributions in the Paninian grammatical tradition itself. We studied this tradition up to this modern day. We also took a look at the non-Paninian grammatical traditions that exist in India even today. So this is a brief survey of the grammatical activity related to Sanskrit pre as well as post Panini. Now in this lecture today, we shall look at certain other aspects related to the continuation of the tradition of Paninian grammar till today namely the oral tradition and the teaching and learning of Paninian grammar through the ages. We will take a few methods as samples for our study. I welcome you to this lecture in which first we shall go study the oral tradition. Oral tradition of Paninian grammar. The text of the Ashtadhyay was part of the Vedic lore that needs to be memorized and that was memorized and was handed down from one generation to the next for a period of more than 2500 years in continuum. Panini's grammar, the text of Ashtadhyay is considered as one of the six Vedangas, the limbs of Vedas, Vyakarana referring to the Paninian Vyakarana is stated to be the main of the six Vedangas, Mukham Vyakaranam Spritham. So Vyakarana is considered to be the Mukha, the main, the head amongst the six. That was the status given to Vyakarana and therefore it was obvious that as a part of the Vedanga, as a part of the Vedic lore, it was memorized by the Vedic scholars. And when the Vedic scholars, they impart their knowledge of a particular recension of a Veda, they also impart knowledge of the Vedangas and thereby the knowledge of Paninian grammar. This is how Paninian grammar became part of the oral tradition of the Veda which has survived even today. So Paninian grammar, Ashtadhyay became part of the popular concept of Dasagrantha. It was part of this wherein if not the entire text in a concession manner at least two Adhyayas or two chapters, they are required to be memorized and this is still a very basic kind of curriculum for memorization. The complete text needs to be memorized but at least two chapters, they are a must. This is what I have seen personally in Pune not so long ago. That is why I am reporting this to you. One important feature of this oral tradition of Ashtadhyay can be said to be the fact that the text of Ashtadhyay as we have received today through this oral tradition is a unique confluence of both Vedic as well as non-Vedic tradition. This is a very, very important feature. What do we mean by this? What we mean here is that some of the sutras that we see in the text of the Ashtadhyay today are or were inserted or modified into the text by a commentary text called the Kashikabruti which was composed around 7th century CE and the later Paninian grammatical tradition ascribes clearly these changes in the text of the Ashtadhyay to the authors of the Kashikabruti. Here is one example provided on the slide 1117 and 1118. They are received as one sutra as far as the Vyakarno Mahabhashya is concerned which actually treats them as one sutra. But the Vyakarno Mahabhashya while interpreting this one sutra proposes to make two parts of it and account for certain usage in this particular manner. Probably this suggestion of the Vyakarno Mahabhashya was taken too seriously by some later commentators and tradition and they actually split the one sutra that the Vyakarno Mahabhashya received into two and we find that they are separated as we find in the text of the Kashikabruti that is the next available text to us. So the text of Kashikabruti presents these two as separate sutras Vyakarno Mahabhashya received only one sutra. So this is a phenomenon that has happened over a period of time in this particular tradition of Paninian grammar which was part of the oral tradition and so this becomes a very important feature. The text of the Kashikabruti cannot be said to be a part of the oral tradition at all. In fact it can be said to be part of the written transmission but we are not talking about the text of the Kashikabruti, we are talking about the sutras that are found in the text of Ashtadhyayi but they are also commented upon by the text of the Kashikabruti and that is why the version of these sutras as found in the text of the Kashikabruti becomes extremely valuable and extremely important. And the point that I am making over here is that the version of the sutras as found in the text of the Kashikabruti has found its way in the text of the Ashtadhyayi that is part of the Vedic lore and which was committed to memory and which has come down to us through generations that is very, very important culturally and also grammatically. So when you commit Ashtadhyayi to memory there are certain techniques to remember the 4000 sutras. You cannot memorize all the 4000 sutras at one go. Even if you say that you have memorized all the 4000 sutras to remember them in the course of time is if not equal more difficult task. So to remember the sutras at particular intervals regularly you need to develop certain techniques which the Panamanian grammatical tradition readily developed and in this slide I have mentioned one such technique and let me describe that to you. The technique is Pushpika technique Pushpika is a statement uttered at the end of the recitation of each Pada. This is what is Pushpika. So at the end of each Pada you will find a statement of a particular kind which is called as Pushpika. What it assumes is a unit a unit consisting of 20 sutras that are being that is being referred to in this Pushpika statement. So for example take the beginning of a unit of 20 sutras the first unit of 20 sutras take the beginning of it then go to the next unit of 20 sutras and take the beginning of this second unit of 20 sutras and do it recursively until you come to the end of the sutras and place all these beginnings of each unit of 20 sutras side by side and make a sentence out of those beginning words or half words to put it simply in the form of an equation we can say that the first sutra the beginning of the first unit of 20 sutras is the first sutra and then take the beginning of that first sutra then go to the next unit second unit of 20 sutras so 21st sutra would be the beginning of that unit. So collect the beginning word of that 21st sutra place it aside the first sutra then go to the next unit and collect the beginning of the 41st sutra and place it aside the 21st sutra beginning word and keep doing this until you reach the end of the father such a statement which consists of the beginning words of the first sutra of each unit of 20 sutras occurs invariably at the end of each and every father this statement is what is called as Pushpika the purpose of this statement is that it helps the reciter to remember the entire number of sutras in a particular unit in a structural way. So I am referring to 19th sutra of the first unit of 20 I am referring to 7th sutra in the second unit of 20 and things of that kind it is easier for a reciter to remember a unit of 20 sutras and then number the sutras inside the unit accordingly and remember the sutras like this. So this was one device developed by the reciters and here is an example for you. So at the end of the first father of the first chapter we find this particular sentence which is part of the first bullet and I have also colored the relevant parts of this sentence in different manner. So for example the first word is in red color the second is in blue purple and look is in green. So there is a purpose behind this coloring scheme which will be clear in a moment. So if we look at the next few bullets on this slide you notice that the very first sutra in this father is Vraddhara Dayich. So the first sutra of the first unit of 20 consists of the word Vraddhir at the beginning. So you pick this word and place it here. The second unit of 20 begins with 21. So pick the first word of the sutra Adyantavad and place it next to the word Vraddhi here. Then you go to the next unit of 20 sutras which is 41 and then pick the first word in this 41st sutra which is Aveibhava and place it next to Adyantavad. Then you go to the next unit of 20 that is the sutra number 61 which is Pratyayasya Lukshlilupaha. So get the first word of this sutra and place it next to Aveibhava and now what remains after this 61 is only 15 sutras. There are 75 sutras in this father. So in this unit there are only 15 sutras remaining after the third unit of 20. So you mention 15 as a number because the unit of 20 is not complete. So you just mention that there are 15 more there is a unit of 15 sutras including this 61. So this unit of 20 is not complete. So you will get this situation in many fathers and that situation has to be tackled in this particular manner. In this way the sentence Vraddhi Adyantavad Aveibhava Pratyayasya Lukshlilupaha provides me an information about the number of sutras in this particular father. So there are 3 units of 6, 3 units of 20 sutras that means 60 plus Panchadasha that is 15. So there are 75 sutras in this particular father and here are the beginnings of each unit Vraddhi Adyantavad Aveibhava and Pratyayasya Lukshlilupaha. These are the beginnings of their respective units. The fourth unit is incomplete but still we mentioned the beginning of it. Now the point of mentioning all these words is to remember a unit of 20 through the beginning word of it. This sentence is called Pushpika and this helps enormously as far as the memorization of the sutras is concerned and also the transmission of those sutras is concerned. Here is another example. So this is taken from the smallest of the fathers which consists of only 38 sutras. That means there is only one unit in this second example which is complete with 20 sutras and the second unit of 20 sutras is not complete. There are only 18 sutras in this second unit. So this is how they are mentioned. The first sutra in 2.2.1 is Purvaparadharotaram Ekadeshi Naikadhi Karane. So you pick the first word over here Purvaparadharotaram and place it in the sentence over here. Then of course go to the next unit which is incomplete. There are no 20 sutras over here but pick up the first sutra in this second unit which is So pick the first word and place it next to the Purvaparadharotaram word over here in this sentence and that is all. And then also mention how many sutras exist in this particular unit. Now that number is 18. So Ashtadasha. So this Pushpika that is found at the end of 2.2 provides us with information about the number of sutras that exist in this particular father 2.2. Okay. There is a unit of 20 and then there is a unit of 18 that begins with Trutiyaprabhurtini. So the second unit of 20 is not complete. Only 18 are enumerated. So that number is mentioned and so we say plus 18. That is how we say. There is one more method which I would like to mention here. This method was invented by my teacher and he taught it to me. The name of my teacher who invented this and taught it to me is Pandit Shri La Atlegar, S. L. Atlegar. He lived in Pune and this method consists of confining the unit of sutras to a small number 5. So consider only 5 sutras as a unit. So you do not bother yourself with the Pushpika of this kind. Confine yourself to a smaller unit of 5 sutras and it is very easy for you to remember now the unit of 5 and let those units be memorized. Since it is a small number of sutras making one unit, one can easily also play with these units by going back and forth. Similarly, one can go straight or one can also come back in the reverse order and once you master doing this with one unit of 5 sutras, you can apply it to the other unit of 5 sutras and then you can keep doing this for the whole Pada then for the whole Adhyaya and then you can also do this for the whole text of Ashta Adhyaya. You can recite it one way and then you can also recite it in the reverse order. That is what makes this particular method very special. So to summarize, we have seen the oral aspect of transmission of Paninian grammar. Primarily, this grammar was handed down and is handed down orally as part of the Vedic lore and the Vedic reciters developed methods to remember the number of sutras so as not to lose any part of the text. We can also say that other scholars devised some other methods to memorize the sutras effectively. Having said that, now let us move ahead and take some information about the teaching and learning of Paninian grammar. We would like to focus on two particular methods which are prevalent even today very strongly. The first one is the Kaumudi method in which teaching of the sutras of Ashta Adhyaya is done through the teaching of the Kaumudi texts, namely the Vaya Karana Siddhanta Kaumudi and its redactions which we shall see little later. So in the Kaumudi method, the sutras are rearranged according to particular themes. So all sutras in the Ashta Adhyaya on a particular theme which are scattered through various Adhyayas are brought together in this method in one particular chapter named after that theme with a focus on derivation of words and sentences and intricate points of derivation are discussed threadbare. For example, compound or samasa is a phenomenon which exists very productively in Sanskrit. But if you look at the Ashta Adhyaya you will find that the treatment of samasas or compounds is scattered all over Ashta Adhyaya. So in 2.1 and 2 compounds are prescribed the conditions are stated and if they are fulfilled the compound is prescribed this is done in 2.1 and 2. The gender of the compound is mentioned in 2.4 number of the compound is mentioned again in 2.4. Then the suffixes in the compounds they are discussed in 3.2 then the compound final suffix is described in 5.4 the compound accent is described in 6.2 and the compound internal operations are described in 6.3. Now all these sections in the Kaumudi method are brought together under a big umbrella of compound as subsections and with their help the derivation of compound is taught. So compound prescriptions of each type of compound will become subsections and similarly other parts of the Ashta Adhyaya they will become parts of the subsections. This is how gathering together the information scattered all over Ashta Adhyaya makes the Kaumudi method very unique detailed nuanced as far as the derivation process of a particular phenomenon is concerned in this case the compound. So the features of this Kaumudi method are focus on derivation of words, focus on intricate points of meaning and word derivation correspondence consulting the authoritative texts of the 3 Munis. So this particular method was very popular and is very popular for more than 400 years now in the traditional curriculum as well as for more than 200 years in the university education system. The traditional exams test the skill on the basis of mastery of this text the Kaumudi text has become a hallmark of the study of Paninian grammar this day. So there are some redactions also available because it is a huge text. So there is Madhya Siddhanta Kaumudi which was an abridged version of the Siddhanta Kaumudi then there is one more called Sara Siddhanta Kaumudi then there is one more Laghu Siddhanta Kaumudi little bit more abridged and this was further abridged to Paramalaghu Siddhanta Kaumudi. So these are different redactions available of Vaya Karuna Siddhanta Kaumudi following the same method number of sutras gets reduced however it suffers from certain drawbacks they are too much stress is laid on memorization of words and also their meanings and also the derivation when it is possible to do this using other means also one who memorizes the words and the meanings and the derivations most of the times has no idea of the words continuing from one sutra to the next. So which word is continued in a particular sutra probably one is lost about in this particular method. There is another method which takes care of these drawbacks and this is called Kashika method it follows the sequential ordering of sutras in the text of Dashtadhyay for the purpose of study. So it refers to different sections while studying different sections of the same topic like compound. So we will study the first Adhyaya first then the second in the sequence. So we will study the compound section not as one unit but as part of different sub chapters and chapters and when we go to those sub sections we will study them. Now the feature is that knowledge of words continuing from previous sutras is intact because you see the sutras in sequence and how the words get continued. So there is no need to memorize the meaning of the sutras suffice it to memorize only the sutra. So a student also can on their own make the meaning of the sutras that is possible in this particular method but this method also suggests also suffers from certain drawbacks and they are a student has to learn different sections related to a single theme at different times that much patience is required on the part of the student studying through this method. Therefore several students may find no cohesive treatment available at one go as we have it in the Kavmudi method. Similarly no current trains in the development of thought are available as are noted down in the Kavmudi method. Notably the Navya Nyaya technique they may not be available in this particular method. Therefore this particular method can be criticized by saying that this is caught up in the history and is not moving ahead. So what do we do in such a scenario? In such a scenario a solution is provided in which we combine both these methods. A method called Pumbai this method is developed over past more than 20 years of teaching wherein teaching of Paninian grammar combining the features of both Kavmudi method as well as Kashikar method is in progress. This particular method was practiced in two cities namely Mumbai and Pune and a combination of these two names of the two cities is also the name of this particular method highlighting the combination of both the methods Kavmudi and Kashikar. So combination of their name is the name given to this particular method. The features of this Pumbai method are focus on derivation which is extremely important together with the focus on the text of Dastadhyayi so that you do not need to remember the meanings of the sutras. You are able to know the continuation of the words and we also move along the time taking note of the new developments like the Navya Nyaya language. This particular method also has an important feature called Dhatuparayana in which verbal forms are created using the sutras and recited altogether. To summarize we can say that the tradition of Paninian grammar is evolving in the course of time and most importantly this tradition thinks so it is a live force. New methods are being developed to improve upon the historical methods and their shortcomings. It absorbs the best in current times and continues to flow. We should therefore learn the core and the basic part of Paninian grammar which we shall do in the next lecture. Now before closing let me recite for you the beginning of an important text called Kashi Kabratthi over here as is our practice. At the end of each even lecture we recite the beginning verse of a particular text within the Paninian grammatical tradition. So this verse is the following. I repeat. And lastly the five sutras of today these are from the third part of the first adhyaya and the five sutras are I repeat. Thank you for your attention.