 Welcome, I welcome you all to this lecture in the course Introduction to Paninian Grammar. We at this moment are studying various types of sutras, we are trying to understand these types. So far we have studied the Saudhna sutras, the technical terms used by Panini in his grammar and these terms are very crucial, very core because on the basis of these terms the entire material is arranged. Then we also looked at the Parimahasha sutras where we focused on the meta-rules which tell us how this system works, how the rules in this system should be interpreted. Then we also studied the concept of Vidhi and then we studied various types of Vidhis, Prakriti, Sadhakar, Vidhi and so on and so forth. Now we will continue this discussion on Vidhi and in this lecture we shall also talk about the next type of sutras namely Niyama Sutra. So the topic of this lecture would be Vidhi and Niyama. There is one more Vidhi which we should discuss in detail. This is a feature, unique feature of the grammar of Panini. This is called Savarana-Grahana Vidhi, prescription stating that an individual sound represents its homogeneous sound, Savarana-Svarna, Savarana-Varana. The sutra which states this Vidhi is Anodhith Savaranasya-cha Pratyayaha, 1169. What this means is the following, we are not prescribed a Pratyayaha, the sounds which are part of the Pratyahara-An and what are those sounds, A-E-U-Ru, Lu, A-O-I-Au, all vowels, He and then Yev-Re-Le, these are all An's. So when not prescribed the sounds which are part of the Pratyahara-An and the ones which are mentioned with the addition of the marker U, actually Uth, namely Ku, Chu, Tu, Tu and Pu, they stand for their homogeneous sounds, their Savarana-Varanas. I repeat when not prescribed, when not part of the predicate, that is a Pratyayaha, the sounds which are part of the Pratyahara-An and the ones which are mentioned with the addition of the marker U, they stand for their homogeneous sounds, which means that these sounds they represent their homogeneous Savarana sounds. Now what is Savarana, we have already seen this, let us take a quick recap of what we have studied. There are two sutras in the Ashtadhyayi, which define what is a Savarana, 119 and 1110, Tuliyasya Praetnam Savarana is 119 and what this means is that two sounds are said to be homogeneous with each other if both their place of articulation as well as their effort of articulation is same. And there is another sutra Nath Jhalo which adds to this definition which says that the vowels and the consonants are not termed homogeneous of each other, even if both of their place of articulation as well as the effort of articulation is same. This is how the term Savarana gets defined by these two sutras. Now it is interesting to once again take a recap as to who, as to note down who is Savarana of whom, which sounds are Savaranas, which sounds are homogeneous with other sounds. For example, a i Uru, these are the four vowels, these are short vowels, they are homogeneous with 18 varieties, we have already studied this, how do we come to these 18 varieties, there are three varieties of length, Raswagirgaplutha, three varieties of accent, Udatt, Anodattasvarita, the tone and two varieties of nasal, non nasal type that means three multiplied by three multiplied by two that is 18, 18 varieties of all these four short vowels. Then comes Lu which is homogeneous with 12 varieties namely Raswa and Plutha, Lu does not have a dirhga, then Udatt, Anodattasvarita and Ananasika, Nerananasika, two multiplied by three multiplied by two that is 12 varieties, a i and au, they are also homogeneous with 12 varieties because they do not have a Raswa version. So they have only dirhga and Plutha as far as the length is concerned and then Udatt, Anodattasvarita as far as the tone is concerned, Ananasika and Nerananasika, so two multiplied by three multiplied by two once again there are these 12 varieties, these are the homogeneous vowels. Now when we come to the consonants, we note that yur, vur and lur are homogeneous with two varieties namely Ananasika and Nerananasika, rur and hur are not homogeneous with any other sounds, it is very important to note this. Also khga, ghga, ghga, nga are homogeneous with each other, similarly chha, chha, jha, jha, nga are homogeneous with each other, sabarana of each other. Similarly tathadadana are homogeneous with each other, tathadadana are homogeneous with each other and bha, bha, bha, bha are also homogeneous with each other by the definition that we just saw, Anodattasvaranasya by the definition that we just saw, tullasya prayatnam sabaranam. We also noted that the vowels and the consonants they are not sabaranas. Now what does this sabaranam gragana vidhi do on this background? So what does 1169 actually do? We know who is sabaranam with whom. Now on that basis we need to know what this sabaranam gragana vidhi does. So A1169 states that these sounds which are homogeneous with each other by definition are represented by some sounds. In the 14 pratyahara sutras that come at the beginning of dashtadhyayi to form the technical term pratyahara which we have already studied in quite a detail, the sounds that are mentioned in these 14 sutras, the ones that are actually mentioned stand for or represent their homogeneous sounds that is the purpose of this sutra. This is what this sabaranam gragana vidhi does. To put it in another terms, a i u ru short vowels, they are homogeneous with 18 varieties and they stand for them, they represent them. Even though the other varieties are not mentioned in these 14 sutras, the ones that are mentioned they represent all those 18 varieties. What this means is that whenever a sutra for example mentions a as an input, it means that that sutra applies to all 18 varieties of a because a stands for all 18 varieties of a and same is the case with all other sounds. So if a sutra mentions e as an input, it means that that sutra applies to all 18 varieties of e. If a sutra mentions u as an input, ru as an input, it means that that sutra applies to all 18 varieties of a. This is the meaning of this sutra 1169 also known as sabaranam gragana vidhi. Here is an example, there is a sutra 7432 which says asya chvau. What this means is immediately before the suffix chvi, chvau is 71, asya is 61 of a and e is continued from the previous sutra. What this sutra means then is that immediately before the suffix chvi, a is substituted by long e. So we have an example, shukla plus chvi and then we have shukla having a at the n which comes immediately before chvi. Now this sutra says that replace this a by e. So we have shukli plus chvi, chvi gets deleted. So we get the word shukli. So here we have a in place of a e is substituted. Will this apply if the vowel over here is a yes. So if you have ganga plus chvi, this a gets replaced by e and so we have gangi plus chvi and so final form will be gangi. Now this is possible because I mean this sutra is applicable in this case because the sutra mentions only a, therefore this a stands for all its 18 varieties. Because the sutra mentions a as an input, it applies to short a as well as to long a which is stated to be its sovereign or homogeneous sound. So asya chvau applies in both these cases and many more cases. These are just the two examples. So a becomes e because of asya chvau, a also becomes e because of the same sutra asya chvau. Why? Because the sutra mentions only a which then stands for its 18 varieties. This is stated by 1169. This is the purpose of 1169. This is what is known as savarana grahana vidhi. So this was an important vidhi which we did not mention in the earlier lecture which is mentioned in this lecture. Now we shall move towards the next type of sutra namely the niyama sutra which is which is also related to vidhi and we shall see the examples to make this clearer. So what is the niyama sutra? This is a positive negation. Let us try to understand what is niyama. Niyama is positive negation if we can coin the word. What this means is that a niyama is a negation primarily with a positive statement and not with a negative marker na ma etc. This is a positive statement resulting in the negation. What this is made up of is the following. It is a restatement of something that is already stated by a vidhi. What this restatement means is that the restatement is with respect to certain conditions stated in the previous vidhi. Then this restatement negates the other conditions. And by elimination by this restated rule is what is achieved is what is the result therefore by making a positive statement the sutra achieves elimination or negation. This is what is called niyama positive negation. What is the meaning of niyama the word or what is the principle? So this is a principle used in daily behavior as well which is also then similar and which seems to be the base for the use of the term niyama in the pyaakaran shastra. So things that are already available to us or known to us either by a previous statement or otherwise by other means of knowledge they get restated sometimes. And then this restatement is meant for negation of the rest the implication is that if the rest are applied one is liable for penalty that means that that rest should not be applied. Here are two examples fast food fast food means food on fasting days this is not fast food of other kind this is the food on fasting days. So generally we have such statements made like on the fasting day one should eat this type of food. So one does not need to be told all these things because one knows by instincts that if one is hungry one should eat food but still this statement is made which acts like a restatement and then what it means is on the fasting day only this kind of food is to be eaten which means that if you eat anything else your fast will be broken you are not supposed to eat anything else than what is stated recommended. This is a Nehama then the other example is boards signaling one way traffic we often find these boards in a city like Mumbai where there are signals signaling that this is only one way you cannot come from the other side now the point is that you do not need somebody to tell you that if there is a road just as you can move from one direction you can also come in from other direction this is a given having said that if you find a board which indicates that you can go from this side this becomes a restatement and what this means is that you can only go from one direction you cannot come from the other direction if you try to come from the other direction you your action will be considered as the breach of the traffic law and you will be liable for penalty so this elimination this negation does have a real impact in the life daily life daily behavior something similar happens in the Vyakarana Shastra as well here are the examples of Nehama Sutra first of all we present the Vidhi Sutra Sanyoga and the Shalopaha 8223 what this says is that any Pada at the end of which appears a Sanyoga the last part of this Sanyoga is deleted to put it in the form of an equation you can see that given this bracket indicates that this is a Pada this is the word and there are these two elements which are left blank to indicate that there is something that precedes and then at the end of this Pada there is C1 and C2 C1 occupies the final position C2 occupies the pre-final position or penultimate position if this is the situation then C1 which is at the end is deleted and the resultant form would be just this C2 this is the meaning of 8223 Sanyoga and the Shalopaha here is a concrete example by the grammatical derivation we reach a form we reach a stage where we have Goman followed by T this is a Pada and now at the end of this Pada we have T and Neh in the final position C1 Neh in the pre-final position C2 by application of 8223 T gets deleted and what we get is Goman which is the finally finished form Goman. Now let us see what happens when we introduce 8224 8224 is Rath Sassir what it says is that given the same conditions where there is a word Pada and at the end of which there is a Sanyoga there are two consonants in close proximity C1 is the final one C2 is the pre-final one amongst these now if C2 is Rath then among all the C1's sir is deleted so what this Sutra says is sir is to be deleted if C2 is Rath and C1 is Sir then Sir is to be deleted which means that if you have this situation where Rath is followed by Sir then this Sir is deleted and you will have only Rath at the end of the Pada. Now you do not need to state this because this is already stated by 8223 still 8224 is there saying the same thing so this is the restatement which then means that in this situation where C1 is Sir and C2 is Rath then Sir gets deleted which means that only Sir in the position of C1 gets deleted if preceded by Rath in a combination of two consonants implying that if Rath is followed by non-Sir then this non-Sir is not deleted so this Rath non-Sir remains as Rath non-Sir even though this is the consonant 8223 does not apply here and this Sir does not get deleted the words like Ur J, ending in J, J does not get deleted because it is preceded by R and so 8224 which is a Niyama Sutra applies over here and so prohibits the application of the deletion of the final consonant if it is J preceded by R here is another example of Niyama this is Krta Dita Samasascha 1246 this Sutra defines what is a Pratipadika what it says is words ending in Krta and Tadita suffixes as well as Samasa are term Pratipadika the term Pratipadika was actually not available to words ending in the Krta and Tadita suffixes by the previous Sutra 1245 which is Arthavat Adhatu a Pratyayaha Pratipadika so it clearly says a Pratyayaha so a word ending in a Pratyayaha does not become Pratipadika Krta and Tadita is a Pratyayaha and therefore the words ending in Krta and Tadita is a Pratyayant word a word which has a Pratyayaha at the end so it does not qualify to be called a Pratipadika according to 1245 so the term Pratipadika was not available to Krta and Tadita by this Sutra in this scenario this Sutra 1246 is stating the term Pratipadika to Krta and Tadita therefore now 1246 is acting as a Vidhi in this one part namely Krta and Tadita now what happens to Samasa but for Samasa the term Pratipadika can be said to be stated by 1245 because Samasa is meaningful Samasa is not a verbal root and does not always end in a suffix this means that Samasa does get Pratipadika Saudnia by 1245 then what is the need for 1246 to state it again 1246 states it again this is a restatement now what is the meaning of this what this means is that there is something like Samasa which is not intended to get this term Pratipadika and that gets eliminated because of this restatement so this is achieved by this restatement it negates this term to those elements which are like Samasa now which are those units groups of words they do not get this term groups of words is that unit which is like Samasa Samasa is constituted by two padas two subantas we have already studied this and so group of words which is also constituted by words padas is like Pratipadika is like Samasa but still it is not term Pratipadika primarily because only Samasa gets the term Pratipadika and not these others so for example the the word group Panchatvangataha this is not considered a Pratipadika even though it means one thing he died so Panchatvangataha is not considered as Pratipadika only Samasa is considered as Pratipadika so these two words do not get this term this is how the niyama works as far as the Pratipadika is concerned so these terms and there are several such examples they are termed as non Pratipadika but the Paninian grammatical system does not have a category to treat such words we have provided a category called visa for these particular words here is the third example Taparasthatkalasya 1170 what this means is that a sound to which is added to after stands for the same length in terms of time for pronunciation variety of that sound this is the meaning a sound to which is added to after stands for the same length variety of that particular sound now this has 1169 at its background 1169 states that a set of sounds mentioned in the 14 sutras stand for their homogeneous sounds we have seen this in this lecture so a Uru short vowels are homogeneous with 18 varieties and they stand for them they represent them this is what 1169 means but what if a particular operation is to be stated only to one length varieties we know how these 18 varieties come about there are three raswadirgaplutha length varieties multiplied by tone varieties multiplied by nasal varieties so if amongst the length varieties we want to refer to only one length variety and not to the three then what do we do here is the solution 1170 we add after that sound and then that sound will refer to only that length variety say an operation is to be stated only to short six varieties of then what do we do 1170 states that when is added after which means that now we have now this will indicate that us here stands for only six varieties so this is a kind of restatement what this means is that such a mention would not refer to all other varieties of this is how it becomes a niyama so here is an example atobhisa ice 719 states that ice is to be substituted in place of this when it comes immediately after an anger ending in short and here is an example we have Rama plus this Rama is an anger ending in short now 719 applies over here and then this is changed to ice and so we get Rama plus ice and then there is a Sunday we get Rama is then there is one more Sunday we get Ramai or Ramai but this does not apply to Gopa plus this because the word mentioned in the sutra is which refers to only short does not refer to all varieties of as was the case in asya chau here refers to only the six short length varieties of this is not that short therefore we do not substitute this by ice over here and we get the form Gopa be as it is now there is a note on this example namely 1170 also serves as a bidi in one aspect and that aspect is the following one 1170 prescribes that when 3 is added to a long oval of a iu ru namely e a iu and ru it stands for its six long varieties this is what it means now since no long bubble of these four is mentioned in the 14 sutras the representation function was not stated to these four long bubbles in 1169 and that is where this sutra comes in and states it anew eat ooth, root and aath they refer to six long varieties of iu and ru as well as aah in this way 1170 can be stated to be both bidi as well as a niyama sutra and the fourth example of niyama is very peculiar one sentence at such sentence is a niyama so sentence forms the main unit in the process of communication and communication is a specific activity which requires specific knowledge sentence formation is thus a specific activity and not a general one but it is based on the generic template in which slots are filled in by specific verbal elements and here are the examples which we have already seen so these are the ones which are the initial generic slots generic templates and then we fill in these slots by prakriti and pratyaya these are still general but now at least we know that this is a prakriti and this is a pratyaya now we do not know which prakriti and which pratyaya is there here but when we fill in gamma in this vacant slot now we have got some notion some idea and then what this means is that in this generic template each and every element can come in each and every element is already stated over here in such a situation we are restating this gamma because it was already stated we are restating gamma what this means is that this particular unit will have gamma only and everything else is eliminated and then when we add t over here we are eliminating all other options then when we add rama over here we are eliminating other options and su and gamma and um and so on then we are eliminating all other options finally when we arrive at a sentence like this we say that this is gachati only and not prasthiti and prathati and so on whose karta is rama only and not krishna and mohana and whose object is gamma only and not nagar or shala this is how other words other meanings get eliminated this is how a sentence is described an audible sentence is described in the form of a niyama at this generic stage all meaning and word elements are available to fill in these slots but when the speaker chooses one say gamma for example then this is a restatement which then means that the other actions and other verbal roots they get eliminated this phenomenon recurs which each and every verbal element added over here over here over here and so on and so forth so as I said earlier gachati is the verb over here and not prathati or prasthiti and so on ramaha is the karta over here and not krishna and mohana and gramam is the karma and not nagaram or shalaam now this fact helps one explain the confirmation that one gives in the speech if this sentence is uttered gachati ramaha gramam and if somebody asks to confirm then this confirmation will require this particular niyama in the form of this sentence these are the examples of niyama niyama sutras as well as niyama in general to summarize vidhi is the core of the system of paninian grammar the statements that introduce an element either verbal or operational in the system of grammar forms the backbone of the sentence construction which is what is the aim of paninian grammar different types of vidhis constitute one grammatical derivation process in a typical sequence niyama is another unique type of rule and it has got some correlation with a similar concept noted in the purva mimamsa as parisankhya where there is a positive statement but negation is what is achieved now to close this lecture let us follow the practice of reading the mangala charana this mangala charana is taken from a celebrated text called paribhashabhaskar composed by sheshadri sudhi and the mangala charana reads like this natva guru charana jugam, i repeat And the five sutras that we have today are these ones, taken from 7.4. Deyar nau changyupadhaya rasvaha naglopishas praditam brajabhasa bhasadipa jiva mila pira manyatrasyaam lopaf pipa te ritch abhya sasya tishta te ritch. I repeat nau changyupadhaya rasvaha naglopishas praditam brajabhasa bhasadipa jiva mila pira manyatrasyaam lopaf pipa te ritch abhya sasya tishta te ritch. We will take up the next type of sutra namely the atidesha in the next lecture. Thank you for your attention.