 Welcome, I welcome you all to this lecture in the course Sandhi in Paninian Grammar. We are studying the process of speech production which leads the audible speech which is produced in a manner in which Sandhi takes place. We have been studying this process from the beginning, from a source called Paniniya Shiksha. And these are the verses. The process described in these verses can be stated in the following eight stages of speech production. First is Atma-Buddhya Samitya Arthaan, second is Mano-Yungte Vibhaksaya, then third is Manak-Kayag Nimahanti, fourth is Saprerayati-Marutam, fifth is Marutas-Turasi-Charan-Mandram-Janayati-Svaram, sixth is Sodhirna-Murdhya-Vihato, seventh is Vaktram-Apaddim-Arutah, and eighth is Varnaan-Janayate. Amongst these we have already studied the first one, Atma-Buddhya Samitya Arthaan. Today we shall focus on this second one, Mano-Yungte Vibhaksaya and the concept of Vibhaksha which plays a very crucial role from the point of view of explaining the Sandhi. So this process of speech production in a nutshell is described in the form of this particular diagram in which the Atma which collects the meanings through the intellect and enjoys the mind with Vibhaksha and this is the Artha-Kasha and Shabda-Kasha which is part of the cognitive apparatus which then gives rise to the physical progression of the process which results in the final production of the audible speech in the form of sounds, Varna. We are focusing on the second stage described earlier, Mano-Yungte Vibhaksaya. It is important for us to know what these words mean, Mano-Yungte Vibhaksaya. So Manas is mind, Jungte is in joints and Vibhaksaya that is by the desire to speak. Vibhaksha means desire to speak. What this means is that having collected the meanings, the Atma enjoys the mind with the desire to speak. What does this assume? This assumes the first stage namely the collection of meanings being complete. The soul has decided what to speak so the content is already decided whether this content needs to be expressed through speech signals or not is also decided by the soul. Once it is decided to express what is already being collected through speech signals then comes this particular stage, Mano-Yungte Vibhaksaya. This also assumes the existence of mind whose job is to carry the decision taken at the level of intellect to the sense organs and to execute what is decided and then take the input back to the intellect. The desire to speak is equivalent to the desire to express oneself in the form of the audible speech symbols. This assumes the existence of Vibhaksha. So what is Vibhaksha? In this process it is the Vibhaksha which helps Atma in joining the mind and then mind follows these instructions and then it propels the other material that is described in the verses. So it is important to know what is Vibhaksha? Vibhaksha is part of the intellect, a decision taken at the level of intellect to express. A form of intellect which is delimited by space and time which sees the world through its spatial and temporal limitations. This desire is conveyed to the mind to take it forward. So let us look at what is Vibhaksha? Vibhaksha is the desire to speak. This mechanism plays a very crucial role in collection of meanings. This is the zoom or the focus of the intellect which helps select particular meanings only in response to explicit situation over some others. This mechanism involves first of all a decision to express what one has collected. The other side can be a decision to not to express. The second part of this Vibhaksha is to select particular meanings from the Arthakasha and specific word items linked to this Arthakasha from the Shabdakasha. This mechanism is at the core of what is called a view of an individual. One external reality can be looked at by two individuals into distinct and sometimes opposite views. This reflects their viewpoint, their world view. This is what is the function of Vibhaksha. So for example, we have two sentences, Shushko Vruksha Stashat Yagre on the left hand side and Vilasati Taruriha Praptavasante on the right hand side. The left hand side statement says here stands in the front a dry tree. And the statement on the right hand side says here shines a tree at the advent of spring. Now both these sentences are describing one and the same fact. However, there is huge difference in the way this fact is being described and this difference is ascribed primarily to the Vibhaksha. Both sentences describe a tree with dry leaves. One view is contained with the description of the basic physical condition of the tree whereas the other view is showing more than the physical condition, namely a ray 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. In a nutshell, what these two sentences stand for represent can be said to be the two views namely the optimism versus the pessimism. The sentence on the right hand side can be said to represent the optimist view and the sentence on the left hand side can be said to represent the pessimist viewpoint. The optimist view is looking at the tree and at the beginning of the spring the optimism is expressed namely that in the spring this tree will blossom will be green once again versus the pessimism which is describing only the physical aspect of the tree. This is caused because of the overall world view of the speakers, Vibhaksha of the speakers. So the speakers do have the world view and that gets reflected in the form of such sentences and the difference in those sentences. Here is a philosophical analysis of Vibhaksha in which Atma is considered to be animate or Chetana in nature and this animate nature is self-illuminated however in some cases this nature gets covered by the impressions of the external world and this cover is directly proportional to the amount of clarity in the nature of soul to cognize certain object in the external world for example. This clarity or un-clarity brings about the world view and in its turn it brings about the Vibhaksha which gets reflected in the expressions that we studied in the previous slide. After studying what the concept of Vibhaksha is let us study the functions of Vibhaksha the world view. So Vibhaksha represents the viewpoint of the speaker. This Vibhaksha brings out lexical meaning items and arranges them in the form of a structure. Correspondingly it brings together the lexical word items and arranges them also in the structure. So the lexical meaning as well as the lexical word item these two are brought together and they are arranged in the form of a structure. Thus Vibhaksha can be said to have captured the artha kasha in a specific unit and also Vibhaksha can be said to capture shabdakasha in a specific way in a specific unit. So both artha kasha and shabdakasha they can be captured by the Vibhaksha. The next function of Vibhaksha is assigning roles. Vibhaksha assigns different roles to different entities. These roles are the ones which are required for the accomplishment of an action which is central as far as any sentence meaning is concerned. Now different entities are required to play different kinds of roles to accomplish this action. Now some entities might play the role of the doer of the action namely karta or some other entities might play the role of the effect of the action namely karma. Some might play the role of the most effective instrument namely karana and some others might play the role of the substratum or adhikarana and so on and so forth. So it is Vibhaksha which assigns different roles to different entities in the accomplishment of an action. So if a speaker has collected meaning namely the action of going in response to a situation the Vibhaksha mechanism will now decide on the different roles different entities will play in bringing about this action of going because the action of going does require somebody to perform the action of going namely the goer the action of going also requires some destination which is to be reached the action of going also requires some instrument and so on and so forth. So Rama and Chaitra etc which are parts of Arthakasha and correspondingly in the Shabdakasha also will be selected to play the role of doer of this particular action. Rama and Shala which are also parts of Arthakasha and also Shabdakasha will be selected to play the role of the effect of the action. So this is how the roles will get selected. This is how the roles will be assigned to different entities in the Arthakasha and also the Shabdakasha. Now the speaker may want to assign different other roles to different other entities. This will be done by Vibhaksha or the speaker may want to construct the sentence meaning and the sentence with only these two roles namely the agent and also the object. Deciding on the number of roles needed as part of the sentence meaning in response to a situation in the stage of collection of meanings is an important function of Vibhaksha. Deciding on the necessary and sufficient conditions for the accomplishment of an action regarding meanings is also an important function of Vibhaksha. Then Vibhaksha helps zoom in on the parts of a description describing the part of the action in detail. So when a particular action is described one may want to zoom in on particular part and highlight that particular part as important in the whole performance of that action. This can be done by Vibhaksha. In doing so there is a no mission of some other parts of the action ignoring certain aspects of the fact. This is invariably observed as far as the Vibhaksha is concerned. So this way of description makes something predominant and makes some other thing subordinate. This is part of the function of Vibhaksha zooming in and describing a particular part in action. For example when we are describing the action of cooking which is expressed by the word pachati in Sanskrit and the verbal root pachar means to cook. This action of cooking involves so many subactions, subactions including starting the process by taking a particular vessel and the rice grains to be cooked. Then putting some water in it cleaning them putting the vessel on the gas on the stove starting it and then letting it heat the vessel until the water starts boiling and the rice grains start becoming soft. All this group of actions which can be called as the group of subactions constitute one act of cooking. Now if a speaker decides to focus on each of the subactions, so if each is decided to be the focus by the speaker each subpart can then be discussed with further details. And when each part is described in details each part can be described with omission of certain other details. Each part can be described with ignoring some other details. This is what is observed in the linguistic communication and this particular feature can be ascribed to the functions of Vibhaksha. Thus we can say that the Vibhaksha reflects the individuality of a person. A person can finally say that I say something because I want to or that is what I wish to say with no scope for further questioning. We can say that Vibhaksha reflects the world of an individual. The mechanism of Vibhaksha sometimes jumps the limits of congruity and also expectancy. Gratitude and expectancy are very important parts of the material, the cognitive material which causes the cognition. And Vibhaksha sometimes jumps the limits of these two. And also the meanings which have no straightforward chance of ever coming together in a combination and such meanings then get collected. And these meanings are then arranged in the form of a structure. This becomes routine in the course of time but speakers when questioned admit the invalidity and the path that connects in congruous items. This is a very, very important function of Vibhaksha which is also observed in regular routine daily communication. The jumping of the limits of congruity and expectancy but this is accepted because of Vibhaksha. Such a collection of meanings in which the limits of congruity and expectancy are jumped they can be called either invalid or they may be called to contain beauty. And then such a meaning when expressed in audible speech or through other means of expression is called work of art, sometimes great work of art or sometimes called culture. The collection of meanings which is labeled as invalid is ignored and looked at as what should be avoided. For example Mukha face and Chandra moon these are parts of the Arthakasha which are not at all related. Mukha is the body part, Chandra is a celestial entity and they are not related at all. So they are also not part of the related Shabdakasha but now Vibhaksha can bring them together and create a new Arthakasha as well as Shabdakasha where they both are interrelated. And the resultant collection of meanings can be called poetic beauty. So we find this Mukham Chandraha an expression often quoted as an example of what is called Alankar. Mukham Chandraha means the face is moon and everybody knows that the face is not moon but still it is brought together in order to convey something beautiful. So this particular expression is jumping the congruity and expectancy limits when you say Mukham nobody expects Chandraha to be stated immediately after and be related with Mukham. Neither Mukha is congruous with Chandra and still Mukham Chandraha is an expression having both Mukham and Chandraha being co-located and then such an expression is considered to be poetically beautiful. This is the function of Vibhaksha. Another most important function of Vibhaksha is co-occurrence deciding on the co-occurrence. So co-occurrence is an important part of the cognitive apparatus which can be considered as the cause of the audible speech. Apart from the lexical meanings in the Arthakasha and the relational meanings the co-occurrence of these meanings is an important part in this process. This has correspondence, direct correspondence with the lexical items and the relational suffixes and also the co-occurrence in the Shabdakasha. This is what gets reflected in the audible speech and in the diagram that we saw earlier the plus signs were marked in order to explain the co-occurrence. Now co-occurrence is important for us from the point of view of Sandhi how we shall study it now. The Vibhaksha brings the elements in the Shabdakasha in close proximity in correspondence with the proximity of elements in the Arthakasha. This close proximity is the base of Samhita, a very key term we shall study this term later on. This close proximity brings about the changes in the combinations, combinations of meanings and combinations of words, combinations of words then result in the Sandhi. So this close proximity causes the Sandhi. So Vibhaksha is directly related to Sandhi. When the Vibhaksha is to bring elements of the Shabdakasha together with some distance and not in the close proximity in correspondence with the close proximity of elements in the Arthakasha, it does not necessarily have to have less amount of proximity in the Arthakasha. It can be in close proximity in the Arthakasha but the Vibhaksha is to bring together elements in the Shabdakasha together with some distance and not in the close proximity which results in the absence of Samhita, there is no Samhita. And so no changes in the combination are brought about and so therefore no Sandhi is caused. This is how Vibhaksha is directly related to the absence of Sandhi as well. To summarize we studied the principle of Vibhaksha and its functions. We note that 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. Sometimes it jumps over the normal rules of congruity and the mind is directed to proceed further to subsequent physical process. Vibhaksha is what causes the basis for elements to be combined in close proximity. That is the final output. Vibhaksha causes Sandhi and Vibhaksha causes the Samhita and Vibhaksha causes the Sandhi. We shall study the next stages of the process of speech production and the properties of sound which form the base for understanding Sandhi in the subsequent lectures. Thank you.