 I welcome you to this lecture in the course Introduction to Paninian Grammar. In this lecture we shall be studying three very important technical terms Anga, Bh, and Pada, internal Pada. These three technical terms are defined in the Saudhna Sutras in the text of Ashtadhyay. We study these three concepts after we have studied the technical terms which are core as far as the sentence construction is concerned in Sanskrit namely the Karaka and the Vibhakti. We have also studied some more Saudhna's in various other contexts throughout this course. Today we shall focus on these three terms Anga, Bh and Pada, the internal Pada. So if we start the derivation process of the sentence generation here is the Artha that first of all is part of the cognitive apparatus of the speaker. There are six sentence meanings Ram goes to a village, Ram goes to a school and so on. When this data set of meanings is analyzed we find the following constituents that there is an action of going, Ram and Mohan are the performers, village and school these are the destinations and then the second scenario is that there is the action of seeing described in which Ram and Mohan are the performers and the village and the school they are the objects they are being seen. Because these meaning constituents are available to us we then go select the words which express these meaning relations as well as the meanings, action of going is expressed by the word gamma, performer is expressed by Visarga also known as Su in combination with T, Ram and Mohan are the meanings which are expressed by Rama and Mohana in Samskrit, destination is expressed by Ma or Am, a village and the school is expressed by Gramar and Shala. This is about the first scenario the second scenario is about the action of seeing in order to express this meaning we have Dhrisha, performer is Visarga technically Su in Panayan Gramar in combination with T, Rama and Mohana get expressed by Rama and Mohana, object is expressed by Ma, Am, a village and the school is expressed by Gramar and Shala. And then we start the derivation process of this entire sentence first we start with the verbal root gamma and then there are these vacant generic slots which then get filled by the respective suffixes after the verbal root gamma we add T it is very important process the verbal root is gamma to which is added the suffix T and then we add Su in other brackets and then we add the prakriti left hand side part in those other brackets like here after we finish with gamma T we add Su and then this slot is filled in by Rama later on and same thing we do with the rest. So, then we have gamma plus T plus Rama plus Su plus Gramar plus Am then we proceed further by applying certain other rules we get gamma plus R plus T plus Rama plus Su plus Gramar plus Am. Now this R is the cause which causes this gamma to be replaced by Gatsha. So, we have Gatsha plus R plus T plus Rama plus Su plus Gramar plus Am then certain other rules apply and then we get Gatshati, Ramaha, Gramam and finally we apply the rules of Sandhi at the sentence level. So, we get the sentence Gatshati, Rama, Gramam this is how the sentence gets derived it is important to note this derivation process because the three terms that we are going to study they play an important role in this derivation. So, after having done this process we get the following Shabdas in order to express the Arthas with which we started the process. So, Ram goes to a village is expressed by Gramam, Gatshati, Ramaha or Gatshati, Ramo, Gramam as we saw earlier and so on and then we have these six Shabdas sentences ready as far as the Shabdakasha is concerned in extension of the Arthakasha and then this causes the entire derivation process and ends in the auditory sounds being produced through the oral cavity. Now, in this particular dataset which comprised of the sentences we observe the following Sups, 21 Sups divided into 7 rows and 3 columns. So, Aujas, Amauas, etc. 21 such suffixes these are called Sups and these are the words which are part of the dataset that is described earlier Ramaha, Rama, Ramaha these are called Suvantas because there is a Supe coming at the end. So, Ramaha has Rama which is the Pratipatika and Aha Su the Supe coming at the end, Ramam has got Rama a Pratipatika and Am coming at the end. So, all these are Suvantas these are part of the dataset that we saw earlier. Similarly, we also have the Suvantas of this kind and I will read this in detail because this we are going to study in this today's lecture. If you carefully study these forms there are three patterns that emerge as far as the formal similarity is concerned and it is precisely in order to explain these three patterns that Panini had to use the technical terms V as well as internal Pada which are part of the explanation of what is called an Anga. So, let us look at what is an Anga but before that here are some other forms here are some suffixes these are called Thing they are also part of the dataset described earlier. So, we have already seen this Tiptajji etc 18 suffixes and they generate these 18 forms Nayati, Nayataha, Nayanti etc. This example is taken primarily because the verbal root Ni is generally normally declined in all 18 forms. Gacchha will have only nine primarily Gacchati, Gacchata that is why Nayati is taken as an example to illustrate the thing and the forms. So, let us study what is an Anga a very important technical term used by Panini. It is defined at 1.4.13 1st Adhyaya 4th Pada 13th Sutra 1st Chapter 4th Sub Chapter and 13th Sutra and the Sutra is Yasmat Pratyayavidhis Tadadi Pratyaye Angam. Angam is the technical term the rest is the definition of Anga what is called an Anga. The most important word here primarily is Pratyayavidhi. Pratyayavidhi means the prescription of a Pratyayav of a suffix. Yasmat indicates the word from which this Pratyayav is prescribed. The next important word is Tadadi. The pronoun Tad here refers to this Yat the element to which a Pratyayav is added. So, Tadadi an element beginning with this element is called Anga when the Pratyayav follows. So, this definition of Anga has got several important words. We did not pay attention to the word Pratyayaye. Now, let us pay attention to this word Pratyayaye. This Pratyayaye is in 7-1 indicating immediately before. What this also indicates is that Pratyayay is a very important condition. In fact, it is an essential condition for a particular verbal element to be termed Anga. In fact, we can also say that a verbal element is termed Anga only with reference to a Pratyayaye. No verbal element can be absolutely called an Anga. A verbal element is called Anga or termed Anga if and only if in relation with a Pratyayaye. So, immediately before a Pratyayaye that element obviously immediately before a Pratyayaye in the derivation process what you are supposed to have is a Prakriti. So, this Yasmath refers to that Prakriti word and then this Pratyayaye should have been prescribed after immediately after this Prakriti element. So, Pratyayaye is he and then you start with this Prakriti element and then count the verbal element that begins with this Prakriti element and goes on up to this Pratyayaye and that verbal element then is called an Anga. So, we can translate this in the following manner that verbal element X at the beginning of which comes Y. So, Tadadi Prakriti to which is added the suffix by prescription Pratyayaye is his. So, immediately before that suffix that verbal element is called Anga I repeat that verbal element X at the beginning of which comes Y that is a Prakriti to which is added that suffix by prescription and not just placing side by side it needs to be prescribed immediately before that suffix that verbal element X is called an Anga. So, if we have a case where you take Y as the initial stage of derivation and to which a particular sutra prescribes the addition of a Pratyayaye. So, a Pratyayaye is added over here now you will ask a question what is an Anga and then obviously the next sub question that needs to be asked is with reference to which Pratyayaye. So, if somebody says with reference to this Pratyayaye then you can say that well this Pratyayaye is added after this Prakriti Y. So, beginning with this Y and immediately before this Pratyayaye whatever comes in between is called an Anga. So, Y is the only part that comes from Y up to this Pratyayaye over here therefore Y is called an Anga. So, in this case Y is X, Y is Anga. Now, if we look at the next example when this particular stage is expanded as is the case with the Pondinian derivational system. So, this Pratyayaye is added after Y now in the environment of this Pratyayaye and this Prakriti another Pratyayaye is added which is this this Pratyayaye is added added to a verbal root Y for example. So, this Pratyayaye is also added to Y. Now, once again we ask a question what is an Anga the sub question to this is with reference to which Pratyayaye and we say with reference to this Pratyayaye the right most Pratyayaye and then we have to now think about the term Anga the Sutra comes to our help and it tells us that first of all think about the Prakriti to which this Pratyayaye was added and that Prakriti is this Y. Now, begin from Y and come up to this Pratyayaye immediately before this Pratyayaye whichever verbal element comes in between and this Y all that element is to be termed Anga. So, Y is the Prakriti to which this Pratyayaye is added. So, we start with Y and come up to this Pratyayaye. So, Y plus Pratyayaye. So, this entire part will be called an Anga in this case Y plus Pratyayaye is that X is that Anga. We are going to take a few examples to illustrate this point and this particular explanation of the term Anga. But before we go there let me reiterate the most important aspect in the term Anga namely that it is relative. It is not absolute. An element can be called Anga only with respect to a Pratyayaye only with reference to a particular Pratyayaye. You have to specify that Pratyayaye with reference to which an element is being termed an Anga. Let us look at the example. Let us take the same derivation process which we saw earlier. And here we have Gamma plus T plus Rama plus Su plus Gramma plus Am as one step of derivation. If we study this closely we will see that Gamma is Y a Prakriti to which is added a suffix T. And immediately before this T the verbal element that begins with Y is Gam obviously and therefore Gam is an Anga with reference to T. Similarly if we look at the second word Rama is a Y Prakriti to which is added a suffix Su. So immediately before this Su the verbal element that begins with Y is Rama and therefore Rama is an Anga with reference to Am. This is how we can explain Anga in all these three words. The Prakriti is primarily, in this case, an Anga with reference to T. Similarly in Gamma plus Am grammar is a Y Prakriti to which is added a suffix Am. So immediately before this Am the verbal element that begins with Y is Gamma plus Su. So this is how we can explain Anga in all these three words. The Prakriti is primarily in this case become an Anga and they are all shown in green. Now let us take the second example. And here we take the next step in the derivation process of the sentence that we saw earlier. Now here we have an additional suffix added after the verbal root. This is that additional suffix R. Remember this T is added after Gamma. This R is also added after Gamma as far as the Sutra prescription is concerned. Now what happens in this case is Gamma is a Y Prakriti to which is added a suffix T as was before. Now immediately before this T the verbal element that begins with Y is Gamma plus R. And therefore Gamma plus R is an Anga with reference to T. This is the difference now. So this entire Gamma plus R which is shown in green becomes an Anga with reference to T. What happens to this R suffix? What is the Anga with reference to this R? Here is the answer. Gamma is a Prakriti Y to which is added a suffix R. Immediately before this R the verbal element that begins with Y or Prakriti is Gamma and therefore Gamma is an Anga with reference to R. Only Gamma will become green in that case indicating that this is an Anga with reference to R. But with reference to P Gamma plus R is an Anga. So what comes out of this is that Anga is a technical term which is given to a verbal element always with reference to a Pratyaya. You cannot talk about an Anga in absolute terms. It has to be with reference to a Pratyaya. So if I ask you describe an Anga to me in this particular context you should look for the Pratyaya that I am referring to. The next question should come with reference to which Pratyaya. So X is an Anga with reference to what? With reference to which Pratyaya? That Pratyaya needs to be specified. If that Pratyaya is mentioned as T then Gamma plus R becomes an Anga. If that Pratyaya is R then only Gamma becomes the Anga. What is the function of the term Anga? What happens after an element is called Anga? So rules stated in five subchapters namely 6.4 and 7, 1 to 4 that means the entire seventh chapter. All these five subchapters have rules or sutras which operate on the Anga. Thus at the stage Gamma plus R plus T 7377 applies to the Anga and replaces Gamma by Gaccha. So we get Gaccha plus R plus T as the next step in the derivation after Gamma plus R plus T. So after getting Gaccha plus R plus T we join them together and get the form Gaccha T. In case of Gaccha plus R plus me with reference to me this Gaccha and R this entire unit is called Anga. Then 7, 3, 1, 0, 1 applies to the Anga and lengthens the final vowel of this Anga which is this R and so we get Gaccha plus R plus me and finally we get the form Gaccha me. So in this particular form the verbal root and the suffix gets lengthened. In this case it does not. In this case only the root gets substituted. So root substitution and lengthening seem to be the two immediate functions of the term Anga. Here are some other examples and these examples are taken from the Tenganta forms cited earlier. So thus at this stage knee plus R plus T where we are focusing on R as the suffix with reference to this R knee becomes an Anga. So it is shown in green. Now in this case the 7, 3, 8, 4 applies to the Anga and replaces knee by knee, knee by knee. So we get knee plus R plus T. As the next step in derivation we join these together and we get the form Nayatthi. So 7, 3, 8, 4 applies to the Anga and replaces knee by knee then by the application of some other rules may becomes Nayatthi. So we get the next step Nayatthi plus R plus T and when we join these together we get the verbal form Nayatthi. In case of Nayatthi plus R plus me we focus on me and with reference to me Nayatthi plus R is termed as Anga. So 7, 3, 1, 0, 1 applies to the Anga and lengthens the final vowel R over here and so we get Nayatthi plus R plus me. The final form is Nayami. Here are some other examples explaining what happens to the Anga. So if we have Rama plus Gain. So we take a verbal root Rama to which we add the suffix Gain and we get the form Rama. Now with reference to the suffix Gain Rama is an Anga. When we derive the verbal form Karthavya we take the verbal root crew add the suffix Tavya to it. With reference to Tavya verbal root crew becomes an Anga by application of the definition of Anga. Similarly when we have crew plus T, T is a suffix added after the verbal root crew. So with reference to T crew becomes an Anga in this case. Now when we have crew plus T we have U as another suffix added after verbal root crew. Now with reference to U crew is an Anga. So with reference to T Y which is this prakriti crew beginning with it up to this T namely crew plus U this entire unit becomes an Anga. Now after these words are derived. So for example Rama plus Gain gives us Rama. Now we add the suffix Su to it to make it a padha. So Rama plus Su is the next step in the derivation process in which Su is a suffix added after the prakriti Rama. So now Rama becomes an Anga. Similarly Karthavya was derived after crew plus Tavya to which we add Su this is a suffix this is a prakriti. So with reference to Su this entire unit Karthavya becomes an Anga. Similarly crew plus T and we get the formed Krithi and so we have the suffix Su to it with reference to Su the entire Krithi is called an Anga. When we look at the verbal derivation crew plus U plus T and we get the verbal form Karothi. Remember Karothi is not an Anga as it cannot be a prakriti to which is added a suffix. Karothi in fact is a padha with only one minor exception which we need not study over here but in general Karothi can never become an Anga because it cannot become a prakriti it is a padha. The next technical term that we study today is Bhur. So what is a Bhur? Bhur is in fact an Anga of a special kind Pratipadika plus Pratyaya in this format if the Pratipadika is of a masculine or feminine gender then omit the first five Pratyayas stated in 4.2. Now from the remaining ones from 4.1 to up to 5.4.1.60 a verbal beginning amongst the consonants why beginning Pratyaya follows then this Pratipadika is called Bhur. This is the process followed to term a Pratipadika Bhur. Let us redo it. So if we have the situation where Pratipadika plus Pratyaya is seen in this case if the Pratipadika is of masculine or feminine gender then we omit the first five Pratyayas stated in 4.1.2 look at the remaining Pratyayas from 4.1.2 up to 5.4.1.60 amongst them if a Pratyaya over here in this slot is a verbal beginning Pratyaya and amongst the consonants if this Pratyaya is a year beginning then this Pratipadika is called Bhur. This is the sutra which defines Bhur Yachi Bham 1.4.18 and the meaning I have already stated to you a Pratipadika is termed Bhur when it is immediately followed by verbal beginning suffixes as well as suffixes that begin with year amongst all the suffixes stated in the section 4.1.2 to 5.4.1.60 minus the first five after a masculine and feminine root and 1 slash 3 and 2 slash 3 after a neuter root. So all blue marked suffixes in the next slide cause the Pratipadika to be termed Bhur. All rules stated in the section 6.4.1.29 up to the end of 6.4 that is 175 apply to Bhur they are governed by the Adhikara Bhassiya. Here are the sup suffixes with the markings for Bhur. So these are the first five suffixes omit them begin with the sixth one and note down the verbal beginnings of suffixes. So us is a verbal beginning a, a, s, s, o, s, a, m, e, o these are the verbal beginnings of suffixes. So when they follow the previous Pratipadika will be termed Bhur. But in case of Bhambhish, Bhambhish, Bhambhish and sup which are consonant beginnings of suffixes and amongst the consonant beginning they do not begin with year, they begin with Bhur and sir. Therefore when they follow the previous Pratipadika will not be called Bhur. Therefore these suffixes are shown in red they do not cause the term Bhur to apply to the previous Pratipadika. Similarly these suffixes which are shown in black they also do not cause the previous Pratipadika to be called Bhur. So here are the examples. So if we take Maruth and add the suffix us to it which is 2 slash 3. Now this suffix us is a verbal beginning suffix and sixth suffix stated in 412. So applying the definition Maruth is called Bhur. So we get the form Maruth Taha as it is. Similarly if we have Rajan plus us at this stage Rajan is termed Bhur and hence 64134 applies which deletes a in Rajan. Rajan is called Bhur because this us is 2 slash 3 and this is the verbal beginning suffix and therefore Rajan becomes Bhur and then 64134 applies and deletes this Bhur over here. So we get Rajan plus us by the application of 64134 then these two join together give us Radhnyas and then finally Radhneha which is 2 slash 3 onwards. You see this ur gets deleted in all these forms. So here are all the forms with Bhur marking. So we have first 5 forms different look at the sixth form. Then 3 slash 1, 4 slash 1, 5 slash 1 the entire sixth case 7 slash 1 and 7 slash 2. Ur is deleted. So these suffixes in these slots they cause the Pratipadika Rajan to be termed as Bhur whereas in the form which are marked with red color the Pratipadika is not termed as Bhur because the suffixes are concerned in beginning and even then they are not beginning with year. Now what happens to these red marked padas? In order to explain these forms Panini has defined internal padha. Once again let us see how a Pratipadika is termed as padha also to be known as internal padha. So we have the same situation as we had for the term Bhur where a Pratipadika is a prakriti to which is added a Pratyaya. In this case if the Pratipadika is of masculine or feminine gender omit the first 5 Pratyayas stated in 412. Now from the remaining ones from 412 up to 541 60 a consonant beginning Pratyaya follows consonant beginning minus year Pratyaya follows then the Pratipadika is called padha. We call this internal padha. So any consonant beginning Pratyaya minus year beginning and then that Pratyaya causes the Pratipadika to be called a padha. This is the sutra Swadishu Sarvanamasthani 1417 and what this means is a Pratipadika is term padha when it is immediately followed by any suffix which begins with a consonant of course minus year stated in the section 412 to 541 60 minus the first 5 after a masculine and feminine root and 1 slash 3 and 2 slash 3 after a neuter root. So all red marks suffixes cause the Pratipadika to be termed for the in the following slide. So the first 5 which are marked in blacking they are to be omitted. Now within the remaining suffixes over here the ones which are showed in blue they cause the Bhur term to be applied to the Pratipadika. Now these are the consonant beginning suffixes 7 Bham vish Bham vish Bham vish and sub 7 suffixes they begin with a consonant and that consonant is not here therefore now these suffixes will cause the Pratipadika to which they are added to be termed for the for example we have Maruth plus Bham. Bham is 3 slash 2 or 4 slash 2 or 5 slash 2. Bham is a consonant beginning suffix 8th one stated in 412. So now Maruth is not called Bhur it is called padha and so a 239 which has padha mentioned as a necessary condition applies and we get the substituted by the and so we get Maruth plus Bham finally we get the form Maruth Bham. Similarly we have Rajan plus Bham and Bham is a consonant beginning suffix 8th one stated in 412. So Rajan is now not called Bhur it is called padha so a 27 which has padha mentioned as a necessary condition applies and we get Raj plus Bham where N is deleted by 8 to 7 and finally we get the form Raj Bham. So once again let us take a relook at all these Subanta padha forms of Rajan. So here are the first 5 Raja Raja now Raja Raja now we omit these 5 and now look at the next forms amongst which the ones that are marked in blue they are derived with the help of the term Bhur assigned to the Pratipadika because the suffixes over here they are oval beginning. If we look at the forms that are marked with red ink Raja Bham Raja Bhihi Raja Bham Raja Bhaha Raja Bham Raja Bhaha and Raja Su we have the suffixes beginning with consonants Bham Bhihi Bham Bhaha Bham Bhaha and Su so they cause the Pratipadika Raja to be termed as padha as a result 8 to 7 applies and deletes this N over here so we get these forms Raja Bham etc. What is clear from all these forms is that there are 3 patterns clearly visible the first one Raja Raja now Raja now where Raja as a form is commonly available in all the 5 then amongst the rest Radnya is the common form available in the blue and Raja Bhava as a common form is available in the red ones. These are the 3 commonly available patterns as far as the Pratipadika is concerned in order to account for these 3 patterns Anini had to devise these technical terms namely Bhava and Padha. Let us look at the contrastive examples so when we have Maruth plus us 2 slash 3 us is a oval beginning suffix and 6th suffix stated in 412 so Maruth is called Bhava and we get the form Maruthaha but when it comes to Maruth plus Bhhaam 3 slash 2 Bhhaam is a concerned beginning suffix 8th one stated in 412 so Maruth is now not called Bhava Maruth is rather called Padha Maruth plus Bhhaam that is the output and so we get the form Maruth Bhhaam as was shown earlier similarly Rajan plus us us is a oval beginning suffix so Rajan is called Bhava which triggers 6 4 134 to apply which deletes a we get the form Rajnya us Radnya us Radnya and in contrast we have Rajan plus Bhhaam 3 slash 2 and Rajan gets termed Padha because of which 8 to 7 applies which deletes n so we get the form Rajya plus Bhhaam and finally Rajya Bhhaam this is how the terms Anga Padha and Bhha apply to summarize there are the 3 technical terms Anga Bhha and Padha are unique creations on the part of the Paninian grammar the term internal Padha also shows some common features of finished Padha they help formulate a rule based system to account for patterned variation visible in the forms these 3 terms form the core of the treatment of morphology as it is called in the modern linguistics in Paninian grammar before we close here is the Mangala Charana of today taken from Brihat Paribhasha vritti of Seeradeva the Mangala Charana is and the 5 sutras of today taken from 7.2 Sitchhivraddhik Parasmaipadeshu Atol Rantasya Vadabh Vraja Halantasya Chaha Neti I repeat Sitchhivraddhik Parasmaipadeshu Atol Rantasya Vadabh Vraja Halantasya Chaha Neti Sitchhivraddhik Parasmaipadeshu Atol Rantasya Vadabh Vraja Halantasya Vadabh Vraja Halantasya