 I welcome you to this lecture in the course Introduction to Paninian Grammar. In this lecture we shall study the Vidhi Sutras or the operation rules which is the core part of the system of Paninian Grammar. So the first question is what is a Vidhi? Generally it is understood as prescription. What it means is a direction to follow some procedure in order to achieve an intended or set end result or fruit. What it also means is that a statement, Vidhi is a statement that provides you with knowledge about something which is not obtainable through any other valid means of cognition. That statement is called Vidhi. These are the general ideas about Vidhi. The main Vidhi as far as the process of speech communication is concerned and the Vyakarana is concerned is the Kriya. So Kriya Bodhakashraddha Vidhi, this seems to be the first sutra. The statement which directs a speaker to select a word indicating an action is this Vidhi and also the statement which directs a hearer to identify a word indicating an action in the audible speech is also main Vidhi as far as the process of communication is concerned and the Vyakarana grammar is concerned. This rule is not stated in the Ashtadhyayi but this is definitely part of the Arthakasha and the Shaptakasha. The main Vidhi which is stated in the Ashtadhyayi is the Pratyaya Vidhi which is defined in the following manner Pratyaya Dnyapakam Vachanam Vidhi. This sutra is also not part of the Ashtadhyayi. This is part of the current tradition of Padmian grammar. The text called Shabdasutra, Pratyaya Dnyapakam Vachanam Vidhi which can be explained further as Pratyaksha Anumanadi Pramana Adnyaya Pratyaya Dnyapakam Vachanam Vidhi which means that the statement which lets know the Pratyaya which is not known by any valid means of cognition namely perception or inference and the statement tells us about the Pratyaya that statement becomes the Vidhi. All the sutras stated in the 3 chapters 3 to 5 are precisely these Vidhis. Chapter 3 has sutras prescribing the Pratyayas to be added to the verbal root that is Dhatu and chapter 4 and 5 have sutras prescribing the Pratyayas to be added to the nominal root known as Pratipadika. This is the main Vidhi stated in the Ashtadhyayi. What do these Vidhis do? The main Vidhi. The main Vidhi informed the reader about the possible suffix to be added if the intention of the speaker is to express a particular meaning and to keep doing it recurringly until the string of words intended to convey the meaning thought about is generated in the form of a sentence and also words thus derived are considered as grammatical and sentences thus derived from these words are also considered as grammatical. That is the main function of the Vidhi sutras. So here are some important examples of the Pratyaya Vidhi. The first one is Tadbhavita Pratyaya Vidhi. So there is a suffix L which is an abstract Pratyaya and the sutra Lakkarmani Chabhava Chakarma ke bhaya states the meaning 3469. What it states is that when an agent or an object or just the state is to be denoted at the Pratyaya suffix L after a verbal root. Of course if the verbal root is transitive then this L is to be added to denote the karta or karma if the verbal root is intransitive then the L is to be added to denote the karta as well as state only and not the karma. Now L is an abstract Pratyaya or a suffix in whose place actual verbal elements are stated as substitutes and therefore this is called Tadbhavita Pratyaya. Now if we look at another sutra Bhava Karma Noha 1314 which states that when object or the state is to be denoted only the Atmaniva the substitutes in place of L are to be added after a verbal root. So these are the Tadbhavita Pratyaya Vidhis. L is a Tadbhavita Pratyaya and therefore the Vidhi which describes this L is called Tadbhavita Pratyaya Vidhi. Then we have Vibhakti Pratyaya Vidhi. We have already seen this in detail when we studied the Karaka notion and the Vibhakti. So the first one is Anarvitha 231, Karmani Gvithiya 232, Karaturu Karanayostritya 2318, Chaturthi Sampradane 2312, Apadane Panchami 2328 and Saptam Yadhi Karanayostra 2335. These are the sutras which prescribe the Vibhakti Pratyaya to be added in order to express particular Karaka. Therefore these sutras they are known as Vibhakti Pratyaya Vidhi. So these are the main Vidhis remaining are the other Vidhis which are also known as Vidhi Shesha. They are of the following kind. The first one is Prakriti Sadhaka Pratyaya Vidhi. So the Praktyaya Vidhi which generates a Prakriti. These are the following ones prescription of those suffixes which are added to a type of root and which generate another root of the same type or of another type. This is what is a Prakriti Sadhaka Pratyaya Vidhi. So there are three scenarios here. From the verbal root we add a suffix and you generate either a Dhatu or a Pratipadika. From the Pratipadika you generate Pratipadika by adding a Pratyaya. So such a statement is called Pratipadika Sadhaka Pratyaya Vidhi. And from the verbal root that is Dhatu when Dhatu is derived then that statement is called Dhatu Sadhaka Pratyaya Vidhi and Pratipadika Sadhaka Pratyaya Vidhi. From the padas by adding certain suffixes Dhatu is generated Pratipadika is also generated. So those Pratyayas and the statements stating those Pratyayas are considered as Prakriti Sadhaka Pratyaya Vidhis. Let us look at the examples. Let us look at first how Dhatu is generated from the verbal root Dhatu. So we have a section 315 to 31 consists of a list of Pratyayas which take the verbal root as an input and prescribe a suffix to be added in a particular additional meaning and the output generated is a verbal root as per 3132. So that the Dhatavaha we have already studied this. So for example, we have 317 which adds the suffix sir to a verbal root dhnya here. So we have the meaning to know and we add the meaning desire to it. So now the meaning is desire to know. To express this we have the verbal root dhnya Dhatu to which we add the suffix sir in accordance with 317 and so we apply the other rules which apply over here and we derive the form jidnya sir now. Now this jidnya sir is considered as a dhatu by 3132. So from dhnya, jidnya sir is derived, jidnya sir is a dhatu, dhnya is a dhatu. Sir is the suffix which derives this dhatu. However the statement 317 is called prakriti sadhaka prakteyaviti and this prakriti is dhatu. So dhatu sadhaka prakteyaviti that is what it is called. So then we get jidnya sir termed as dhatu by 3132 and then we get the forms jidnya sathe as well as jidnya san chakre and so on and so forth. The other example is we take the meaning to know and then we add the meaning inspire. So now we get the meaning to inspire to know. So we have dhnya as the verbal root denoting the meaning to know and we add a suffix e which means inspiration to inspire by application of some other rules. Now we get the verb form dhnya pi, dhnya pi and this is once again termed as dhatu by 3132. So this dhnya pi now is the form that is derived which is a verbal root, this is an output derived from the verbal root dhnya by adding the suffix e by 3122. So now we add this e here and so we get dhnya pi and then we get dhnya payati, dhnya payan chakar etc. These are the forms. These are the verbal forms that are derived from the verbal root dhnya pi and this is an example once again of a statement 3122 is an example of a statement which generates a prakriti dhatu from another dhatu. Then we have a prathipadika generated from a verbal root dhatu by adding the suffix. In the section from 3191 up to 3476 all the sutras take the verbal root as an input and add a suffix and return the output in the form of a prathipadika. These suffixes are termed krith, we have already studied this term. So we have patha as the verbal root to which is added the suffix th, which is a krith and the output is patha, which is now a prathipadika. So from the verbal root patha, the sutras which prescribe this suffix th which is 3212 we derive the prathipadika patha. So 3212 is the prakriti sadhaka praktyaja vidhi, the prakriti that is generated is prathipadika. So it is a prathipadika sadhaka pratyaya vidhi. Similarly we have patha plus tavya. So the sutra tavyap tavyaani yaraha prescribes this tavya after patha and the form that we generate is pathitavya. So the sutra tavyap tavyaani yaraha is the prakriti sadhaka praktyaja vidhi. Similarly we add the suffix thwa, samanakartrakayo purva kaale after the verbal root patha. So this statement which prescribes the suffix thwa is the prakriti sadhaka praktyaja vidhi and we get the form pathitva. Similarly we get the suffix thum added after the verbal root patha and the sutra which prescribes this thum is the prakriti sadhaka pratyaya vidhi where pathitum is the prakriti that is generated. Pathitva means what was read, pathitavya means what should be read, pathitva means after having read and pathitum means in order to read. So pathitva, pathitavya, pathitva and pathitum are the prakritis, the prathipadika prakritis which are generated from the verbal root patha by adding the suffixes krt suffixes th, tavya, thwa and thum. So the sutras which prescribe the tavya, thwa and thum all of them they are called prakriti sadhaka pratyaya vidhi. Then we also generate a prathipadika from another prathipadika. In the section 4176 up to 54160 there are sutras which take a prathipadika as an input and add a suffix to it and return another prathipadika as an output. We should also say that it is not just a prathipadika but the prathipadika which takes a particular soap to which these suffixes are added. These suffixes are termed as tadhita suffixes. So the statements which add these tadhita suffixes they are called prakriti sadhaka pratyaya vidhi. So for example if we have to express the meaning descendant of garga we add the suffix yur stated by gargadibhyo yain the sutra after the prathipadika garga and we derive the verbal form gargir. Now gargir is a prathipadika and gargir is the derived form which is also a prathipadika by 1246 krt tadhita samasascha. Now this gargir as a prathipadika is derived from another prathipadika gargir by adding the suffix yur. So the sutra gargadibhyo yain is the sutra which is called prakriti sadhaka pratyaya vidhi because it generates another prakriti. Similarly if we have to mention a student of vyakarana as a meaning then we have the verbal form vyakarana which is a prathipadika to which we add the suffix an actually by the sutra tadadhi te tadved. Now we derive the form vyakarana. So vyakarana is a prathipadika derived from vyakarana which is another prathipadika by adding the suffix an by the sutra tadadhi te tadved. So tadadhi te tadved is the prakriti sadhaka pratyaya vidhi of this kind. Then we have another type of pratyaya vidhi where from the padas dhatu is derived. So there are some sutras in the section 315-31 which take the finished form namely a padha as an input and add a suffix to it and return a verbal root dhatu as an output. For example sun and to desire for self if these two meanings are put together then we get the meaning to desire sun for self and so we have putram plus year. Putram indicating sun and year indicating to desire for self oneself. Now putram is a padha to which is added year and so we get putri year as an output. Putri year is the verbal root stated by 3132 sanad dhanta dhatavaha. Year is a suffix stated in 318 and so this statement super atmanakya 318 is a prakriti sadhaka pratyaya vidhi. So this is the prakriti that it generates namely a dhatu and this is a padha from which it generates this that is very much peculiar and so we have putri year as the verbal root so putri year takes the functions of a verbal root and it generates forms like putri yati putri yad chakara etc. Similarly we have another type of prakriti sadhaka pratyaya vidhi namely from padhas pratipadikas are generated. The sutras in the section 211 to 2238 take padhas as input and generate an output in the form of a compound which is also a pratipadika. So we have radhnya purusha gacchati as a sentence in which radhnya and purushaha these two are connected words from which is generated raja purusha as a compound or a samasa and this raja purusha is now a pratipadika. So this is the output raja purusha and this is the input which is padha so from these two padhas raja purusha as a pratipadika is generated and this raja purusha is pratipadika so it gets the form raja purushaha etc. So this is a prakriti sadhaka vidhi whereby these two subantas pratyayas are stated sahasupa is that vidhi and the specific sutra sasthi 2.2.8 prescribes this specific process of compounding. Then we have prakriti aadesha vidhi is another type of vidhi which is a prescription where part of the root or prakriti or the whole root prakriti is substituted by a verbal element in the environment of a particular other verbal element and we have seen this example. So we have asa plus the in the environment of the suffix the astir bhuhu 2.452 prescribes the substitution of bhuh in place of asa. So we get asa plus the substituted by bhuh plus the and so we get bhut. So here the entire asa prakriti is substituted by bhuh. So astir bhuhu is a sutra which is prakriti aadesha vidhi similarly idam plus her and idam gets substituted by e we already studied this in the previous lecture when we looked at the parivashasutras and the place of substitution. Now this e replaces this idam and we get the form iher. So this sutra idama ish is called the prakriti aadesha vidhi. Then we have pratyaya aadesha vidhi. This is a prescription of the substitution in place of a pratyaya which comes immediately after a root or any other root. So for example if you have rama plus bhis this is 3 slash 3 rama is a pratyapadika a nominal root in this case ato bhisa aes sutra 719 substitutes aes in place of bhis when bhis comes immediately after an anger which ends in short a. So now we have rama plus aes where aes is the substituted in place of bhis. So this entire pratyaya bhis is substituted by aes. So we get the form ramais and the final derived form is ramaihi or ramaih. Now in this case ato bhisa aes is a sutra which prescribed the substitution in place of a pratyaya. So this is called pratyaya aadesha vidhi. This is an example of the pratyaya aadesha vidhi. Then we have agama vidhi a statement which prescribes an augment to another whole verbal element for example 61137 which is sam paribhyaam karotau bhushane. Now what this means is in the sense of decoration the augment sut which is sir is added to the verbal root kru when it is preceded by the preverbs sum and paribh. So we have sum plus kru plus t for example as the stage of derivation and here is the meaning decoration. So we add sir to this kru and because it is tith it has to be added before kru by adyantav takita 1146. So now we have sum plus sir kru and t and so we derived the word form samskruta. So 61137 can be called an agama vidhi. Then we have varna aadesha vidhi. This is a vidhi which is a prescription of substitution of one sound or many sounds by another sound in the environment of other sound or sounds. For example eco-yanaji 6177 what this means is that immediately before anachik is to be substituted by yand when they are uttered in close proximity samhita. So we have dhadi plus atra in which this e comes immediately before a that is ach and so eco-yanaji applies and this e is replaced by a when a follows and so we get the form dhadhyatra. Now this 6177 is a varna aadesha vidhi as it prescribes the substitution here in place of e in the environment of a immediately followed. So 6177 eco-yanaji is described as varna aadesha vidhi. Next we have chalasvara aadesha vidhi. This is a prescription of the dynamic accent generated from the constituent accents. We have seen this part when we studied the compositionality aspect in the system of paninyan grammar where we said that the compositionality as far as the system of paninyan grammar exists at three levels the meaning that is artha the word that is shabda and the accent namely the svara. Now here we have a sutra, 61161 which means that that anodhata vowel is substituted by an udhata vowel when the same anodhata causes the deletion of the previous udhata. So that is why this is the chalasvara the dynamic accent. So for example we have deva plus e deva is finally accented what is accented is not marked by any symbol they is anodhata vowel is udhata followed by this e which is anodhata. So we have deva plus e now this word deva is also formed from the verbal root diva by adding the suffix ach by the sutra nandhigrahi pachadi bhyaludin ne chaha. So because the pratyaya is this ach marked with ch and then chitaha the rule comes into play and marks this entire word as anodhata followed by this suffix e which is ni stated in the meta language of paniny for as a marker and therefore this is anodhata by the sutra anodhata usupritavu. Now because of this e this final a gets deleted by yasya teacher 64148 this a is a udhata vowel. So because of this anodhata vowel now this udhata gets deleted and so we get the form deva plus e. Now what happens is by this 61161 this anodhata gets transformed into udhata because this anodhata causes the deletion of this udhata. So this udhata gets shifted to this. So we have deva they as anodhata and this e now udhata without any marking of an accent. So now we have the form devi with final udhata e udhata which is caused by this sutra 61161 and therefore this is called chalasvara aadesha vidhi the dynamic accent prescribing sutra. To summarize we studied the notion of vidhi together with the dichotomy of main and subordinate aspects of it. This is also correlated to the concept of vidhi in the Purva Mimamsa school of thought which says vidhiratyantam aprapati aprapati means pramanantarena aprapati. These vidhis make the core of the system of the paninian grammar. The technical terms as well as the metarules the saudnyas and the paribhasas obtain their purposefulness only after becoming one with the statement of the vidhi vidhi vaktya ekavaktya tapanna is only when they become meaningful or purposeful. We shall study some more types of vidhis and then the niyama in the next lecture. Thank you for your attention.