 Welcome, I welcome you all to this lecture in the course Introduction to Paninian Grammar. We in this lecture will focus on the Paribhasha Sutras also known as Meta Rules in the system of Paninian Grammar. So far, amongst the six types of sutras, we have studied quite a lot of Saudhna Sutras. Saudhna Sutra is the first type amongst the six and we have studied the core Saudhna's technical terms which are of different types that Panini uses in his grammar, in his system. Today we shall focus on the Paribhasha Sutras. So the first question is what is a Paribhasha? And Paribhasha is defined in this way, Paritobhashyate Anaya, overall systemic statement, a statement which explains how a system behaves. In short, a meta rule. They explain how the rules are to be interpreted. Some meta rules are directly stated by Panini in his own sutra. We have studied some of them and we shall be mentioning some of them as well. Some are assumed by him and are made explicit by later commentators based on the statements of Panini. The meta rules become one with the prescription rules namely Vidhi Sutras which we shall study in the next lecture. So Vidhi Vakya Ekavakya Ta Panna. So they become one with the rules which prescribe some operation and then they become meaningful. Primarily there are three types of Paribhasas, Vachanika, Nyapakasiddha and Nyayasiddha. Vachanika is a rule which is available through a Vachana, a statement, a statement of either Panini or Kartyayana or Patanjali, the three monies. Nyapakasiddha is a type of Paribhasha rule which is established on account of a particular mention in the sutra which would turn redundant if such a rule is not accepted. So Nyapakasiddha is a Paribhasha which is inferred from the mention of Panini which assumes certain kind of rule to exist. Nyayasiddha has got some varieties. Nyayasiddha is a rule which is established in accordance with some commonly accepted practice in the mundane behaviour as well as in the scientific enquiry. This is Nyayasiddha. There are special texts devoted to the study of Paribhasha and here are mentioned a few. The foremost amongst them is Paribhasha vritti of Vyadi composed around 300 BCE which contains 93 Paribhasas. Then there is Brahat Paribhasha vritti composed by Seeradeva written in around 11th, 12th century CE and it studies 130 Paribhasas, Laghu Paribhasha vritti by Purushottamadeva 13th century CE which studies 120 Paribhasas. Then Paribhasha vritti of Neelakanta Dixitra who lived in 17th century CE. This text studies 140 Paribhasas and the most important text which is part of the current curriculum as well is Paribhasha Hindu Shekhar composed by Nagisha in the 18th century CE and this text studies 133 Paribhasas. There are several commentaries that are written on this text called Paribhasha Hindu Shekhar which are still studied in modern days. So so much literature is devoted to explaining the Paribhasas that underlies the importance of the Paribhasas and Paribhasha Sutras. So we have so far studied some of the Paribhasas, they were all Vachanika Paribhasas. Let us take a recap of the Paribhasasutras that we have studied so far. For example, meaning of the 5th case we have already studied which is immediately after and the Sutra 1167 which explains the meaning is Tasma Dittit Tarasya. This is a Paribhasha Sutra. We have also seen the meaning of the 7th case in the meta-language of Panini which is immediately before and the Sutra which states this is Tasma Dittit Nirgishtey Purvasya 1166. Then the meaning of the 6th case is in place of or instead of in the meta-language of Panini. This is stated by the Sutra Shastri Sthanayoga 1149. So these 3 Sutras, these are Paribhasha Sutras explicitly stated by Panini in his Ashtadhyayi. So these 3 Sutras interpret the cases in the meta-language of Panini and Grammar which is different than how they denote the meaning in the object language and that is why they become extremely important these are the Paribhasha Sutras that we have already studied. The other fundamental principle that we have studied is that a word form is part of the meaning of the word. In fact it is the main meaning in the meta-language. This we have already seen when we looked at the difference between the object language and the meta-language in the Panini and Grammar. And this is stated by the Sutra Swamrupam Shabdassya Ashabdasaudhmya 1168. Swamrupam Shabdassya Ashabdasaudhmya 1168. These are the 4 Sutras that we have already studied. These are all Paribhasha Sutras. Apart from them let us try to study some other Paribhasas, here is the core Paribhasha. This is not stated in the Ashtadhyayi that Paribhasha is Sthane Adeshaha nimiteshu nimitebhaha. What it means is a substitute comes in place of a substituent in the environment of conditions before and after immediately, immediately before and immediately after. So to show this in the equation form we can say the following. If A plus B plus C this is the given situation where B occurs immediately before C and immediately after A and then D substitutes B in this case. So B is substituted by D in the environment of A before and C after. So this is the primary function. This is the primary operation as far as Paninian grammatical description is concerned. So A and C they are considered to be nimites, conditions, environments. B is considered to be the Sthane or Sthane and D is considered to be Adesha. The primary location of this act of substitution is cognitive apparatus of the speaker as well as the hearer in the process of communication. This is the core Paribhasha, Sthane Adeshaha nimiteshu nimitebhaha. So applying this particular Paribhasha we can say that if we have on the left hand side the sentence meaning and on the right hand side the sentence, the sentence meaning is made up of a few word meanings. Each word meaning is made up of prakrityartha and praktiyartha and correspondingly we have a sentence. So the first bullet on both sides left as well as right represents a generic, very general idea as far as very general stage in the process of derivation as far as the arthakasha is concerned on the left hand side and the shabdakasha is concerned on the right hand side. And there is a correspondence between these two. Just as we have prakrityartha and praktiyartha etc., similarly we have prakrity and praktiyar on the right hand side in the shabdakasha. These are shown in green primarily to refer to the fact that these are still very general stages as far as the derivation is concerned. And now they will get replaced primarily. So the first prakrity gets replaced by the actual specific gamma and then the praktiyar slot, the praktiyar slot in the first padha gets replaced by t. And similarly the second padha prakrity and praktiyar slots which are generic they will get substituted by the respective prathipadika and praktiyar, su and prathipadika and praktiyar. So now here we have the respective prathipadika and praktiyar, su and prathipadika and praktiyar. So now here we have dhatu plus prathiyar plus prathipadika plus prathiyar plus prathipadika plus prathiyar, this kind of format. This is a specific format which has substituted the generic format. So the green colour indicates the generic format which gets substituted by the specific one which is indicated in the blue colours. And so we have gamma t and then r comes in, gamma plus r plus t plus rama plus gramam and then gamma gets substituted by gacha in the environment of r and then sir gets substituted by r in the environment of this padha and then we have this gacha becoming gacha, gacha gets substituted by gacha and then we have the word gachati ramah gramam and then in the environment of g, this which becomes o, so we have gachati ramah gramam. So this is how in the environments substitutions take place. The original slot is of this kind which is of very generic nature which is then filled in by prakriti and prathiyar, still general samanya and then we fill in the slots by the vishesha, gamma and t and so on and so forth. And these slots can be replaced by others as well. Instead of gamma you can also put drisha, you can also put sta, da, etc, etc. Instead of t you can put anthi and so on and so forth. So these slots can be filled in by various elements and then you get these basic elements and then you start processing and further substituting an element in the environment of another element. So here is the nimitta, which causes gacha to be substituted in place of gamma. This can be described in different ways. For example panini can say that this ma is replaced by chha but we see that this gamma gets replaced by gacha, this entire process gets replaced by this process. The entire stage gets replaced by another stage. Then this chha gets replaced by chha, this entire step is replaced by this entire step and finally we get gachati ramo, gramam as the derived generated sentence in the end from the very generic. One of the other issues that we have studied is the process of speech production in which we studied the properties of each and every sound described in the panini and grammar in the alphabet and then we noted down those properties and here is a paribhasha stated by panini himself which utilizes these phonetic properties in the process of substitution using those properties to select the closest substitute. The sutra is sthane antaratamaha, 1150. What it means is in place of a substituent is placed the commonest or the closest substitute. Static properties are formulated as the basis of substitution of verbal elements, this we have seen. For example, eco yanachi 6177 says that yan substitutes ik immediately before ach. The example is dhadi plus attra, e is the substituent and yavarayla are the four substitutes stated by 6177 in the environment of er coming immediately after. So immediately before er, e is occurring and so we have four substitutes stated by the sutra 6177 which can come in place of e. Now 1150 we will clarify that amongst these four only the one which is the closest to e in terms of the place of articulation namely here in this case replaces the substituent and we get the dhya and attra. In place of dhadi attra the next stage comes is the dhya and attra. The next part of this is another paribhasha stated in the Mahabhasya on the same sutra and this reads yatra anekavidhamantaryam tatrasthanatahaantaryambaliyaha. What this means is where the commonality is manifold between a substituent and possible substitute the commonality of the place of articulation is considered stronger. For example, when we have a stage chi plus tru 7384 prescribes e in chi to be replaced by guna namely a, a and o guna is a technical term which means a and a and o. So now here we have a substituent e whose place of articulation is talu and here we have two substitutes which are closer to this e a whose place of articulation is kantha and whose pramana is short this is the short vowel and a has the place of articulation talu. In fact, it has two places of articulation e the itoho kantha talu and also it is a long one. Now amongst these two a and a the place of articulation of a matches with e even though shortness is the property which also matches with a but the place of articulation becomes stronger and therefore a replaces e in this environment. So the above material says that the proximity in terms of the place of articulation is stronger so e is to be replaced by a and so we get chi plus tru and then we get chi tru or cheta. This is an extremely important principle which suggests the phonetic base once again for the process of substitution. Another important set of rules paribhasha rules are the ones which talk about the place of substitution. So where do we do the substitution? What is the location? So suppose we have a substituent which has four parts a b c and d and the substitute which has either one part namely p or which has multiple many parts p q and r. So the question is where should the substitute be placed? In which part of the substituent should it replace the entire substituent a b c d or just one part of the substituent? If so if just one part is to be replaced then which part? Should it be the last one or the initial one or the middle one which one? These questions arise and they are answered by four sutras in the Ashtadhyayi. Alo antyasya, 1152, adek parasya, 1154, anek alsit sarvasya, 1155 and nithya, 1153. Nithya, 1153 is placed last and not after 52 is for some specific reason which we shall make clear in the course of time in this lecture. Let us study all these sutras now. The first one is Alo antyasya. What it literally means is in place of a final sound. Alo is the sound, antya is the final. What it means is a substitute replaces the final element of the substituent. So suppose we have a b c and d as substituent then a substitute replaces only d that is the meaning of this rule and this is considered as a by default rule wherever other rules do not apply this rule applies. For example, we have a sutra teda dina maha 72 101 which says that in the environment of a vibhakti or is the substitute which comes in place of tiyadu etc tiyadu tiyadu yadu. So suppose we have yadu plus sir, sir is a vibhakti and now this 72 101 applies and says that substitute this yadu by a once again the same question should this a replace the entire yadu or the or here or a which one and the answer provided by 1152 is that this substitute replaces only the final element in this case only the gets replaced by a and so from yadu plus sir we get here a sir this a is in coming in place of the so we have here a sir and then there is this other rule yet which comes in and joins both these together and so we have here plus sir and then finally we have yaha this is how alone the asya functions this is a by default rule the next rule is adek parasya what it means is a substitute replaces the initial part of the element when substitution is stated in place of an element which is stated immediately after another element. So clearly this is an exception to 1152 so for example if we have x y and z part of one unit plus abcd part of another unit in this situation if a substitute is stated to replace abcd which comes immediately after x y z this is also stated in the rule that means x y z is made a condition for the substitution of abcd then the substitute replaces the initial part of the substitute abcd which is a a becomes the substituent and here is an example e the asaha 7283 what this sutra means is it has got two words eid and asaha eid is 11 asaha is 51 anasya continues 6 1 from the previous rule so what this means is substitute eid that is long e in place of ana where it comes immediately after the verbal root asa so we have asa plus ana asa is the condition for this substitution so when ana comes immediately after asa substitute this ana by e now this sutra says that in such a case substitute a by e the initial element of substituent ana that is a that gets substituted by e so we have asa plus ana gets substituted by asa plus ana we join it and we get the word asina which means one who sets we have the word udasina which means on who sets on top this is the second sutra which clarifies the position of the substitution next we have another exception to the by default rule namely anekalshith sarvasya 1155 what it means is a substitute replaces the entire substituent 1152 replaces the final element 1154 replaces the initial element and now 1155 is replacing the entire substituent if there are two conditions if one the substitute is formed with more than one sounds it should be anekalh and two the substitute is formed by one sound okay but with a marker shift this is an exception to 1152 so the entire substituent is replaced by a substitute so for example if you have a b c d as the substituent and p q r as the substitute then because p q r consists of three sounds more than one so p q r replaces the entire a b c d that is one and the second situation is if a b c d is the substituent and p only one sound is the substitute but with the marker shift it is shift then this p with marker shift replaces the entire a b c d let us look at the examples the first one on the left hand side is the example where the substitute is anekalh and the second one is the example of the substitute being a call but with the marker shift so in the situation as a plus the astir bhuhu 2452 applies which means immediately before the suffix th substitute the verbal root as a by bhu bhu is formed with bha and u anekalh so this is anekalh and so it replaces the entire as a as simple as that so then we get bhu plus th who replacing as a and so we get the word bhu th now if we have the situation idam plus her the sutra idama ish 533 comes into play and this means immediately before the suffix her substitute idam by ish ish consists of only e which is a single sound but with the marker shift added to it so this is shit so by application of 1155 this e will replace the entire idam and so we get e plus her namely e her as the final output and now we come to 1153 which is nitsha which says that a substitute which is formed with more than one sounds that is anekalh but has n as its marker then the substitute does not replace the entire substituent rather it replaces the final element of the substituent only the final element so this is an exception of 1155 which in its turn is an exception of 1152 thus on the whole we can say that this rule brings back or reinforces operation stated by 1152 what it means is if abcd is the substituent and if pqr which is anekalh with the marker n is the substitute then pqr replaces the final element of the abcd and not the entire abcd as was the case with 1155 and so we get the output namely abcpqr here is an example we have dadhi plus a 3 slash 1 and the rule asti dadhi sakthakshnam anangudataha applies over here 7175 this sutra means immediately before the vowel beginning suffixes in the third to seventh triplet group substitute asti dadhi etcetera by an an has two sounds n so it would replace the entire dadhi by 1155 because of it because it is an anekalh but because the marker n is added to it now it replaces only the final element of dadhi namely e because of 1153 and so we get dadhan in place of dadhi in the situation dadhi plus a we get dadhan plus a and then a is dropped and we get dadhana a and then finally we get dadhana as the finished form so these are the force paribhashasutras which clarify the exact location of the substitution three locations the final position of the substituent which is a by default position the initial position which is an exception and then the entire substituent these are the three positions stated now we have some sutras which prescribe the augments and some sutras which state the exact location the place where this augment is to be added there are three augments stated and two sutras which are explained hereafter the augments which have the marker t and k are stated by 1146 and the augments which have the marker m is stated by the other sutra let us look at them one by one the first type is the one which states the place to add the augment so the location of the augment is the subject of this set of paribhashasutras and there are two sutras here the first one is adyandhau takithau what this sutra means is that the augment with the marker t is made the initial part of the hole to which it is added and the augment with the marker k is made the final part of the hole to which it is added let us take the example 7 to 35 what this means is that add an augment it to an ardhadhatuka suffix which begins with val so in the case of patha plus tau tau is an ardhadhatuka suffix which begins with val so it is to be added to it now this it has tau as a marker so it is made an initial part of the suffix tau so we get from patha plus tau here we get patha plus ith this e is added before and so we get the form pathitha similarly we have the sutra anemuk 7282 which says that immediately before aner add the augment muk which is m to an anger ending in short a so we have pachha plus pachha a plus aner pachha a is an anger with reference to aner and this anger ends in short a followed by the suffix aner so 7282 applies and adds the augment muk to a of the anger so we get 7282 applying and so we get pachha a m because this is kit so it is added here at the end by adyantu takitav and so we get the form pachha mana and the second sutra which talks about the place of the augment is midachontyat paraha 1147 it says an augment with marker m is added after the final vowel of an element here is an example chatur plus us 1 3 and the sutra chatur anaduhor aam udattah the augment a is to be added to the words chatur an anaduha immediately before the first five suffixes stated in 412 and so we get chatur now where do we add this a and 1147 says add it after the final vowel in chatur which is this u so we add this a after this u and so now we get chatur a r plus us and so then there is a sandhi so this u becomes chatur and so we get chatur then there there is a rule paribhasha sutra related to accent which is anodattam padam ekavarjam 61158 what this means is excluding one the remaining pada gets anodattah accent so raja purusha is an example where samasasya 6123 makes the final vowel udattah this a insha is udattah so it is not marked by any symbol as far as the writing convention is concerned and so the remaining vowels a a u and u all of them they become anodattah the remaining vowels remain anodattah and are marked with a horizontal bar below the letter as you can see over here all these four vowels are marked anodattah because of the paribhasha anodattam padam ekavarjam then we have an important paribhasha which deals with the padavidi based operations and the paribhasha sutra is samartha padavidi 211 which means an operation which takes pada as an input is conditioned by samartha meaning having the same meaning and capable of expressing the same meaning for example compounding or samasya takes pada as an input so compounding is conditioned by samartha so in a sentence if you use the words radhne purushogachati a king's man goes so radhne purusho these two words are connected meaning wise so they can be compounded provided the compound expresses the same meaning samartha and the compound is capable of expressing the same meaning so radhne purusha is the compound made and now it expresses the same meaning a king's man goes therefore there is this samartha and any pada vidhi for example a compound requires samartha or samartha as a necessary condition then we have another important paribhasha yena vidhi sthadantasya 1172 which means the element that acts as a qualifier is to be interpreted as the element ending in that element participating in the grammatical operation for example we have a sutra 3197 acho yat achaha is 5 1 dhato ho is 5 1 and yat is 1 1 now achaha qualifies dhato ho so achaha is interpreted as ajantaat that is a verbal root ending in a vowel so the overall meaning of the sutra is at the suffix yat after a verbal root which ends in a vowel and so we have the verbal root chi which ends in a vowel to which we add the suffix yat and then we get from chi plus yat we get chi plus here and the final form chi here to summarize the meta rules are an integral part of the system of paninian grammar we have studied these meta rules several types of meta rules different types of such meta rules carry out different functions in the system the major grammatical operation is the substitution the meta rules explain the phonetic basis of the process of substitution the other meta rules explain the exact position of the substitution and sometimes even the augment rules are also considered to be part of the process of substitution even the augments are considered as substitutions unaugmented form gets substituted by an augmented form to end that lecture we recite the mangala charana taken from parivashavritya of nila kantha dikshita which reads varadeshvara yajvanam nila kanthe na yajvana namaskritya satam priityai shabdanya yo vivicchate i repeat varadeshvara yajvanam nila kanthe na yajvana namaskritya satam priityai shabdanya yo vivicchate i repeat varadeshvara yajvana and the five sutras taken from seven three devika shimshapa dityavad dirgasatrashtrayasaam aath kekaya mitrayupralayanaam yaderyaha naivabhyam padantabhyam purvaututabhyam ach dvaradi nanch and nya grodhasyacha kevalasya i repeat devika shimshapa dityavad dirgasatrashtrayasaam aath kekaya mitrayupralayanaam yaderyaha naivabhyam padantabhyam purvaututabhyam ach dvaradi nanch and nya grodhasyacha kevalasya thank you we shall study the next type of sutra vidhi sutra in the next lecture. Thank you for your attention.