 Welcome, I welcome you all to this lecture in the course Sandhi in Paninian Grammar. So far we have studied the contents of this course. Now in this lecture we shall study the process of speech production as described in the Paninian Grammatical Tradition in little bit detail and the reason why we study the process of speech production is that this forms the base for Sandhi to take place and if we understand this process clearly we would be in a better position to understand Sandhi and various types of Sandhis. So let us study the process of speech production described in the Paninian Grammatical Tradition. The source that we shall study is Paniniya Shiksha. Shiksha is a genre of texts devoted entirely to explaining the process of speech, various features of speech, notably the sounds, the place of articulation, the effort of articulation and various other features of the sounds. This is a Shiksha text which belongs to the Paninian tradition which is generally ascribed to Panini in which the following verse or verses are found which describe the process of speech production and here are those verses. I repeat. Now in these verses the process of speech production is described in the following stages. There are in all eight stages described in these verses and they are Atma-Buddhya Samityaar Dhan being the first one, Mano-Yungte-Vivakshaya being the second one, Manakkayagni Mahanti the third one, Saprera-Yati-Marutam the fourth, Marutastu-Rasi-Charan-Mandram-Dhanayati-Svaram fifth, Sodhirna-Murdhya-Vihatha sixth, Bhaktram-Apat-Dhimarutah seventh and finally Varanan-Janayati. Amongst these eight steps described in these verses, the following comes out as the picture. Atma together with Buddhhi collects the meanings and then enjoins the mind with Vivaksha and this is part of Arthakasha as well as Shabdakasha. This is the internal cognitive apparatus of a human being which is the program for the speech to be produced. Varanar which is the speech which is audible is produced at the end. So this is the external part of the speech production and this is the innermost or the internal part of the process of speech production in which Buddhhi and Manas both are involved and it is with Buddhhi that the Atma collects the meanings and then enjoins the mind with the Vivaksha. These are the two initial steps and then this mind propels or strikes the bodily heat which propels the wind upwards. This wind comes in the chest and from there it comes in the oral cavity and then lots of processing happens and then the wind is thrown out of the oral cavity as well as the nasal cavity and the speech sounds which are audible, they are produced. This is how these eight stages describe the process of speech production. So when we talk of any part of the audible speech over here which is produced, we should not simply focus only on this aspect. We should try and get back to this cognitive aspect of the process of speech production which is generally also considered as the cause of this effect. The speech which is audible is the effect and the speech which is at this particular level in the cognitive apparatus is considered to be the cause. Now this Buddhhi, this cognitive apparatus consists of Arthakasha as well as Shabdakasha about which we shall talk in a while. So the process in a nutshell can be described in the following manner. These steps describe the process from start to end, from the cognitive beginning to the physical speech production. The intellectual program of this particular process can be said to be described in step one and two and the physical progression can be said to be described in steps three to eight. Atma-buddhya-sametya-arthana and Mano-yumta-yubhaksaya, these are the intellectual program and the remaining manakhkayagni-mahantya onwards up to varnanjaneyate, they are the physical progression. The intellectual program can be said to have these two important concepts, Arthakasha as well as Shabdakasha. Arthakasha can be roughly rendered as meaning space and Shabdakasha can be rendered as word space. Arthakasha seems to be the meaning space in which meanings are arranged in a structured manner resulting in congruity and expectancy. This arrangement can also be described in a particular structured manner using information from ontology. This Arthakasha can be considered to be indivisible as well as compositional. Both ways is possible is experienced. Now Shabdakasha which is a word space also consists of words arranged in a structured manner in the form of lexicon, lexicon and then the categories, lexicon of verbs, the lexicon of pronouns and adjectives and pronouns and so on and then further categories and these words they are arranged in a structure manner in correspondence with the meaning. Just as the meaning is arranged in a structured manner, so also words are arranged in correspondence with this structure. Also resulting in congruity and expectancy as far as Shabdakasha is concerned. Once again corresponding with the congruity and expectancy that exists in the Arthakasha. Shabdakasha also consists of elements which are indivisible and then those elements can also be considered as compositional. So both indivisible as well as compositional. Both elements are part of the Shabdakasha. It is important to remember here the correlation between Arthakasha and Shabdakasha. They are these steps are correlated. The intellectual program can be considered as the cause and the physical progression is the result. It is the Arthakasha in this intellectual program which comes first and then comes Shabdakasha and then the physical progression expressing this intellectual program involving both the Arthakasha and the Shabdakasha. This then comes in. So showing the Arthakasha in the diagrammatic manner it is this intellect of the individual and there are several elements which are part of this Arthakasha and then there are some other elements which are part of the Shabdakasha and then there is correlation between the Arthakasha and the Shabdakasha and there is this distinction between the Arthakasha and the Shabdakasha. And then of course the Arthakasha is also related with the objects in the external world. So just as there is this Arthakasha existing in the intellect correlated with the Shabdakasha consisting of words these are all correlated with the external entities as well. Now the correlation of Arthakasha and Shabdakasha can be shown in this particular manner as shown on this particular slide. There is on the left hand side these are the parts of Arthakasha and on the right hand side we have parts of the Shabdakasha. So first we have something called Artha Sangraha which is a collection of meanings and meanings acting as one unit indivisible also and also compositional. So this Artha Sangraha on the meaning on the Arthakasha side is correlated with the Vakya or sentence in the Shabdakasha side. Then we have Artha Vigraha in which the one indivisible unit of the meaning is segmented into its components notable amongst them is the Padarthas. So this stage is called Artha Vigraha consisting of various Padarthas and corresponding with this is Padha in the Shabdakasha level or word technically Padha in Sanskrit. Then we have Artha Vigraha mentioned twice because Artha Vigraha corresponds with the Prakriti roots in the Shabdakasha and Artha Vigraha also corresponds with the Pratyaya or the suffix in the Shabdakasha level just as this Artha Sangraha is one indivisible so also this Vakya is indivisible and then from this Artha Sangraha just as we have the Padarthas similarly from this Vakya we also have Padhas and then from Padhas we have Prakriti and Pratyaya over here corresponding to the Artha Graha that is part of this Artha Vigraha. So what is Artha Sangraha? A specific unitary meaning is what is Artha Sangraha which is indivisible a khanda can be compared with one special star in the sky and here is an example Rama goes to a village in square brackets this is one unit one indivisible unit this is what is Artha Sangraha what is Artha Vigraha the same one unit described earlier gets segmented in its many components called Padarthas or word meanings so this becomes divisible or compositional or Sakhanda so many small parts making a star could be assimilate in order to explain this Artha Vigraha so it can be shown in the same example in this following fashion so there is this big square bracket those brackets are here and within the two square brackets there are small parenthesis so Dwar Rama this is one Padartha object village this is another Padartha the action of going in the present tense whose agent is third person singular this is another Padartha so these are the Padarthas these are the compositional elements which are part of the one big indivisible unit and that is why they are shown in separate as separate units this is what is Artha Vigraha what is Artha Vigraha then the same many units meaning units separated further in the atomic components these are called linguistic atoms and these atoms are generally not divisible the simile can be given of many small parts making one star so here we have Rama village object action of going present tense agent third person and singular these are the meanings of the small parts these are the atoms these are the linguistic meaning atoms this is the Artha Vigraha now the correlation example can be shown in this manner in this slide so Artha Sangraha we have Rama goes to a village as one unit and at the level of Vakya in the Shabdakasha we have Ramagramam Gatshati this is the expression of this meaning and then we have Artha Vigraha doer Rama object village the action of going in the present tense whose agent is third person singular and here we have Paddhas, Ramaha, Gramam and Gatshati then we have Artha Graha Rama village object action of going present tense agent third person and singular and we have Prakriti and Pratyayas over here Rama, Su, Grama, Am, Gamma and Ti this is how the Artha Kasha is correlated with the Shabdakasha in all these levels so when we say atma buddhya samitya arthaan which is collection of meanings what we mean is this collection of meanings includes the collection of words linked to the meanings it is these words which get converted into speech signals and express the meanings these words are parts of Shabdakasha so the collection of buddha Artha Kasha and Shabdakasha are independent of external means which express them therefore this Artha Kasha and Shabdakasha can be expressed by multiple means independently or together so this is a diagrammatic view of the process of speech production described earlier in this as we shall see this is from speaker's point of view so the arrows are from cognitive to audible speech so in the cognitive apparatus we have Artha Kasha as the base which consists of meanings of this kind lexical meaning and relational meanings lexical meanings consist of verbal meaning and nominal meaning relational meaning consists of relation between verb and noun and relation between noun and noun and apart from these two there is something called co-occurrence co-occurrence of the meanings so this is how the Artha Kasha gets structured in a manner in a particular manner this gives rise to the Shabdakasha to be structure is structured in more or less the same manner so we have lexical items verbal as well as nominal corresponding to the lexical meanings we have relational suffixes verb noun relations and noun noun relations showing suffixes corresponding with the relational meaning as shown here and the co-occurrence also corresponds with the co-occurrence of the meaning this is how Artha Kasha and Shabdakasha they prepare the program of the sentence in the human cognitive apparatus which then is expressed by the audible speech now these lexical items they can be called infinite in number the relational suffixes they are finite and the co-occurrence expressing elements can be also said to be finite in number so there are different colored arrows which are used to show these three different sections which are part of the cognitive apparatus so R1 and T1 plus R2 plus T2 plus R3 plus T3 this seems to be the structure of the audible speech in Sanskrit so R1, R2 and R3 they are the lexical items and so they are infinite this T1, T2 and T3 these are the relations suffixes they are finite and these plus signs this one and this one two plus signs linking the parenthesis they are what is called the co-occurrence co-occurrence in Shabdakasha corresponding with the co-occurrence of in the Artha Kasha they are also finite in number this is how the sentence that is audible, audible speech that can be analyzed now from the point of view of the hearer the arrows go from audible speech to the cognitive apparatus and here we have R1 plus T1 plus R2 plus T2 and so on and they go back to these lexical items in the Shabdakasha so R1, R2, R3 go to the lexical items be it verbal or nominal T1, T2 and T3 they go to the relations suffixes in the Shabdakasha either relations suffixes related to the verb and noun relation or noun-noun relation and then these co-occurrences the two plus signs they go to the co-occurrence in the Shabdakasha also known as Samavibyahara now these items in the Shabdakasha they give rise to the Artha Kasha lexical meaning verbal meaning as well as nominal meaning and these suffixes give rise to the relational meaning verb and noun meaning and noun and noun meaning and this co-occurrence gives rise to the co-occurrence of the meaning and then the communication process comes to an end where the hearer understands the import of the audible speech this is how the process of speech production at the intellectual level can be described this is by way of some explanation of these diagrams R stands for root atom R which is infinite in number it can be created using the rule based system and some of them do get lost in the course of time as well but they are infinite in number theoretically at least then T stands for termination suffix also can be called as atom T these are also finite in number they define these suffixes define the structure in Sanskrit the structure of the sentence in Sanskrit the relations are between roots noun verb and noun noun and these are obviously finite in number the relations act as the head of a meaning unit in the Artha Kasha and similarly the relation words namely the suffixes act as head of the word unit this is very important from the point of view of the structure the corresponding nature of the Artha Kasha and Shabda Kasha is quite significant and therefore the head of the meaning unit and the head of the word unit is to be noted it is the relations which act as the head of the meaning unit generally and it is the relation words that is the suffix which acts as the head of any given word unit the co-occurrence can be explained as meanings that are placed in proximity indicating that they are interrelated and also they are finite in number this interrelation can be called exclusive sentence meaning or Vaakya Artha this has got correspondence with the sentence or Vaakya in the Shabda Kasha where words are placed in proximity which indicates that they are interrelated and thereby giving rise to the exclusive sentence to summarize the plus sign in the diagram indicates the combination the combination of R1 and T1 and then R1 plus T1 and R2 plus T2 and R3 plus T3 the plus sign shows combination and it is very important to remember here that this plus sign is the base of Sandhi this is what is the base of Sandhi Sandhi thus points out primarily to the indivisibility of the unit at the level of Vaakya sentence and also as at the level of Padha so it is important for us to remember the process of speech production and where the Sandhi plays an important role and where the Sandhi is found analysis of Sandhi involves a process from indivisibility to compositionality generation of Sandhi involves a process from compositionality to indivisibility in this way we can say that compositionality and indivisibility are related to each other in circular motion and into sum up this particular situation we can simply say the indivisibility as well as compositionality they both are part of the analysis they both are required for the process of communication using language now we shall study the concept of Vibhaksha and Sandhi in the next lecture thank you