 Welcome, I welcome you all to this lecture in the course Introduction to Panemian Grammar. In this lecture we are studying the process of speech production and we have spent considerable amount of time in studying the sources namely Panemian Shriksha whose words namely Atma-Buddhya Sametya Ardhan, Mano Yungte Vivaksaya, Manahkayagne Mahanti, Sapre Rayati Marutam is at the base of this discussion. In Marutasthu Rasi Charan, Mandram Janayate Svaram, Sodhirno Murdhyapihato Vaktramapadymarutah Varanam Janayate. These are the other lines, other sources which we are studying and we classified this information into the following eight stages. The first stage being Atma-Buddhya Sametya Ardhan, the second Mano Yungte Vivaksaya, the third Manahkayagne Mahanti, fourth Sapre Rayati Marutam, fifth Marutasthu Rasi Charan, Mandram Janayate Svaram, sixth Mo Sodhirno Murdhyapihato, seventh Vaktramapadymarutah and eighth Varanam Janayate. Out of them, we have so far studied the first one in quite a detail. There are many more details that will be covered in the advanced course. Right now, we are focused on the second Mano Yungte Vivaksaya, the second stage and this is what we shall be studying in this lecture. So what is Mano Yungte Vivaksaya? Manas is mind, Yungte is in joints and Vivaksaya, Vivaksaya is by the desire to speak. Mana is the 1 slash 1 of Manas, Yungte is the 3 p slash 1 of the verbal root yuja meaning to connect or to enjoin. So the meaning of this line is, having collected the meanings which was the earlier stage now the Atma, enjoins the mind with the desire to speak. So the doer of the action of enjoining or connecting is Atma, taken from the previous line and the previous stage as well. So it is the Atma which collects the meaning by the intellect and now it is enjoining the mind by the desire to speak. These are the basic stages in this process of speech production. Now let us study what this assumes. This assumes the very first stage namely the collection of meanings being complete by the intellect. Now the soul has decided what to speak that is the content is decided in response to the situation presented and now whether this content needs to be expressed through speech signals or not is also decided by the soul. Now once it is decided by the soul to express these collected meanings through speech signals then comes this second stage namely Manohyugte Vivakshaya. What this assumes is the existence of mind and we have seen when we studied the cognitive apparatus as stated by the Indian philosophical systems in general the function of mind that is to carry back and forth the signals received from the sense organs and pass them on to the intellect where intellect studies them, analyzes them, takes a call whether to proceed towards that object or not or whether to back off and the intellect then passes this signal on to the mind and the mind in its turn passes them on to the sense organs. This is the general process and then the current description assumes the existence of mind which undergoes these functions and these steps. The job of mind is to carry the decision taken at the level of intellect to sense organs to execute what is decided and take the input back to the intellect. This happens recursively. The desire to speak that is the desire to express oneself this is also assumed in the description that we have studied in the previous slide these are the things that are assumed. So the next question is so what does this assume? It also assumes the concept of Vibhaksha the mechanism of Vibhaksha and then the next question is what is Vibhaksha? So Vibhaksha is a part of the intellect a decision is taken at the level of intellect to express the collected meaning and then a form of intellect which is delimited by space and time which sees the world through its spatial and temporal limitations and then this desire is conveyed to the mind to take it forward. So this is at the level of intellect. Now we need to study further what is Vibhaksha and what are the functions of Vibhaksha? Let us do that now. What is Vibhaksha? Vibhaksha is translated as the desire to speak. Now this mechanism plays a very crucial role also in the collection of meanings. This is the zoom or the focus of the intellect which helps select particular meanings only in the response to explicit situation over some other meanings. That is what it is the zoom or the focus and because it is part of the intellect it also plays an important role in the collection of meanings. Now this mechanism also involves first of all a decision to express what one has collected. The other side can be a decision to not to express what is collected depending on the communication environment. Now the second part is to select particular meaning items from the Arthakasha and specific word items linked to it from the Shabdakasha. Once it is decided to express the meanings collected then the second part comes into being where particular meaning items are selected from the Arthakasha and the specific word items which are linked to this Arthakasha are also selected from the Shabdakasha. This mechanism is at the core of what is called a view of an individual where one external reality can be looked at by two individuals into distinct and sometimes opposite views. So this reflects their viewpoint or their worldview. This is what is primarily the function of the Vivaksha. Let us take a concrete example. So an individual who looks at a tree with dry leaves and so on in front of him and then he reacts it reacts to it in a particular line in Sanskrit which is on the left hand side. He says Shushko vrukshastisthatyagre. Here stands in front of me a dry tree. Now the same tree is being looked at by somebody else and he composes another line. Vila sati taroreha praptavasante. Here shines a tree at the advent of spring. So the same fact but recorded in different wordings representing different kinds of Arthakasha. So what is the explanation of both these lines? Both sentences are describing a tree with dry leaves. One view is contained with the description of the basic physical condition of the tree and the other view is showing something more than the physical condition namely array of hope by saying that this is just the beginning of the spring and the tree may grow as the spring season goes in full swing and then we can see green leaf once again and this state will get modified. So these two sentences can be looked at representing two diametrically opposite views namely an optimism versus pessimism. Shushko vrukshastisthatyagre is the sign of pessimism which is the sign of the mental state of the speaker of that line whereas Vila sati taroreha praptavasante can be seen as the sign of optimism that exists in the mind of the speaker of this line that the speaker is optimistic of the change the new beginning and so on. So this is how the Vivaksha can be explained causing difference in the world view of speakers. So this optimism versus pessimism is caused because of the overall world view of the speaker overall Vivaksha of the speakers. Now what is the philosophical analysis of Vivaksha? As we have seen as we have studied before the cognitive apparatus consists of the Atman at the core which is animate Chetana which is existent Sat and also which is full of joy or bliss Ananda. Now the concept of Vivaksha can be studied in relation to the nature of the Atman described in this cognitive process. The Atma is considered to be animate or Chetan in nature. This animate nature is self illuminated you do not need anything else to enlighten this it is enlightened by itself. However, in some cases this nature gets covered by the impressions of the external world gathered through the sense organs coming into contact with the sense objects, sense domain. So this impression or this information covers this nature of the Chetana Atman. This cover is directly proportional to the amount of clarity in the nature of soul to cognize a certain object. Now this clarity or un-clarity brings about the world view of that individual speaker and in its turn we can say that this clarity or un-clarity brings about the concept of Vivaksha or the mechanism of Vivaksha. Now what are the functions of Vivaksha? Vivaksha represents the viewpoint of the speaker. It brings out lexical meaning items and arranges them in a structure correspondingly it also brings together the lexical word items and arranges them in a particular structure. Therefore Vivaksha can be said to capture Arthakasha in a specific unit and Vivaksha can also be said to capture Shabdakasha in a specific unit. That seems to be the primary function of Vivaksha. The next important function of Vivaksha is assigning roles. What does this mean? The concept of Vivaksha or the mechanism of Vivaksha assigns different roles to different entities in the accomplishment of an action. Remember this is still part of the Arthakasha. There are Arthakasha consisting of Arthas which are assigned different roles in order to accomplish an action which is also part of the Arthakasha. Now some entities might play the role of the doer of the action namely Kartha. Some entities can play the role of the effect of the action namely the karma. Some can play the role of the most effective instrument namely the Karana. Some can play the role of the substratum namely the Azikarana and so on and so forth. So different entities in this manner can be assigned different roles to perform in the accomplishment of a particular action and this assignment of role is done by Vivaksha. As we shall study later on the Mahabhashya of Patanjali which is a later important source in the Panayan grammatical tradition says Vivaksha taha karakani bhavanti the karakas that is the roles they come into being because of Vivaksha and we shall study how this happens later on in detail when we study the term karaka and various karakas. Let us continue studying the functions of Vivaksha namely assigning different roles. So if the speaker has collected meaning namely the action of going in response to a particular situation the Vivaksha mechanism will now decide on the different roles different entities will play in bringing about the action of going. For example Rama and Chaitra etc which are parts of Arthakasha and also Shabdakasha will be selected to play the role of doer of this action. Similarly Rama and Shala which are also parts of Arthakasha and Shabdakasha will be selected to play the role of the effect of an action of going namely having reached the place. So in this manner the speaker may want to assign different other roles to different other entities in the same action or the speaker may want to construct the sentence meaning plus sentence with only these two roles namely one who performs the action the doer namely karta and the effect of the action and that is karma the substatum of the effect of action and that is karma. So the speaker may want to construct the sentence meaning and sentence with only these two roles karta karma or he may want to assign different other roles karana adhikarana etc to different other entities. Both options are possible. Now deciding on the number of roles needed as part of the sentence meaning in the response to a situation in the stage of collection of meanings is also the function of Vivaksha and also deciding on the necessary and sufficient conditions regarding meanings related to the sentence and sentence meaning is also the function of Vivaksha which is also part of the Arthakasha. The other functions of Vivaksha are also noted down on this slide zooming in on the parts of a description and describing a part of an action in detail in which obviously there are certain parts which are omitted. So omitting certain parts of an action that is also part of the Vivaksha even ignoring certain aspects of the fact that is also brought about by Vivaksha alone. What this eventually means is it is because of the Vivaksha that something is made predominant in a description and something is also made subordinate in the same description. All these they are the functions of Vivaksha I will read this again. The function of Vivaksha is zooming in on certain parts of a description that means describing it in detail and also omitting certain parts of an action also ignoring certain aspects of the fact thereby making something predominant and at the same time making something subordinate this is an important function of Vivaksha. For example if we take the action of cooking which involves so many subactions for example taking a vessel putting some rice into it then putting some water into it then putting the vessel on the gas stove then putting it on then waiting for the water to get warm and then to boil and then also the grains to move and then finally the grains to become soft and then probably closing the gas putting some cover on the vessel and so on and so forth. These many subactions are described by the word Vachati meaning cooking. So cooking involves all these actions and subactions. Now if each is decided to be the focus by the speaker you can also describe all actions together by the word Vachati or a speaker may want to focus on one of the actions. Let us say the speaker wants to highlight the fact of the softening of rice or the speaker may want to highlight the fact of the amount of gas amount of flame used for cooking and so on and so forth particular kinds of grains being used for the action of cooking and so on. Now each subpart can be further discussed with further details each part can be described also with omission of certain details. So while you are describing certain actions with zoom certain subactions with some focus at the same time you will be describing the same action with omission of certain other details. So each part can also be described with ignoring some details. So some details will be ignored thus we can say that the Vibhaksha reflects the individuality of a person. A person can finally say that I am saying something because I want to or because that is what I wish to say with no scope for further questioning what it reflects is the world of an individual. So if you take the same example of the action of cooking the speaker may finally say that I am saying this because I want to because that is what I wish to say. So we can use the bird cooking for describing some story and we can say that what is cooking when we are actually referring to some story being developed in an artificial manner and we can still say the story is being cooked or the there is this cooking of the story going on. Now you cannot ask further questions because the individual will say that this is what I want to say this is what is my Vibhaksha, this is what is my individuality, this is what is the world of an individual that is what is captured primarily by the function of Vibhaksha. The mechanism of Vibhaksha sometimes jumps over the limits of congruity that is Yogyata and also expectancy that is Akansha and meanings which have no straightforward chance of ever coming together in a combination they get collected. Remember we said that at the initial stage it is only those meanings which are congruent with each other stand some chance of getting collected together but because of Vibhaksha even those meanings which have no such chance can also get collected in a combination and also they can be arranged in a structure this is because of Vibhaksha. Now this becomes routine in the course of time but speakers when questioned admit the invalidity and the path that connects the incongruous items sometimes we use sentences we use Arthakasha and express it in the course of time as a matter of routine where no two items which stand any chance of coming together because of the incongruity involved are coming together that becomes a routine in the course of time but that does not mean that the speakers do not recognize it when the speakers are questioned they admit the invalidity and the incongruity and the path that is required to connect the incongruous items such a collection of meanings in which two incongruous items are collected together is called either invalid collection of meanings or containing beauty and then such a meaning when expressed in audible speech or through other means of expression is called work of art or great work of art or sometimes even culture whereas invalid collection of meanings is ignored and looked at as an example of what should be avoided when speaking so for example Mukha which means face and Chandra which means moon they are parts of the Arthakasha which are not related Mukha is the body part Chandra is part of the solar system the planetary system now they are also not part of the related or Shabdakasha because they are not parts of the Arthakasha which are related but the Vibhaksha principle or mechanism can bring them together because the individual thinks like that and then it can create a new Arthakasha as well as new Shabdakasha where they both are interrelated and then the resultant collection of meanings can be called poetic beauty in Sanskrit we will say Mukham Chandra Ha the face is moon so some poet is describing the face of his beloved when he uses this phrase and says that the face is moon every individual knows that the face is not moon there is high level of incongruity between the face and moon for them to be identified in this manner still it is the Vibhaksha of the speaker which brings them together in the relation of identity at the face is moon and this is then considered as a poetic beauty a beautiful description of the face of the beloved Mukham Chandra Ha this is in fact called an ornament of poetry Alankara which we shall study later on to summarize Vibhaksha is an important stage in the process of speech production it embodies the world view of the speaker it assigns different roles to different individual entities in relation to different actions it jumps over sometimes the normal rules of congruity and the mind is directed to proceed further to subsequent physical process following this Vibhaksha which we shall study in the next lecture thank you for your attention