 Welcome, I welcome you all to this lecture in the course Introduction to Panimian Grammar. In this course now we are studying the concept of Karakal and also Vibhakti which is part of the technical terms that we are studying. These technical terms are stated by the Saudnia Sutras in the Ashtadhyay. Let us look at the centrality of action as stated in the Panimian Grammar and the Panimian Grammatical tradition that continues till today. The tradition says Kriyaya Vidhyatvam. This is the sutra from a text Shabdasutra which says that it is the action denoted by a verbal root is the main element in the meanings that get collected. So Kriya is considered to be the Vidhyaya. In fact, the current tradition believes that this speech occurs primarily to describe a particular action in the process of communication and entities that participate in it in bringing about that action that is the role the entities play. Entities are collected together in order to describe that particular action denoted by that verbal root. Also action denoted by that verbal root occupies the central position in the sentence but also in the overall speech that is produced for the purpose of communication. This is extremely important because the concept of Karaka is closely related to this particular fact. There is also the principle of Vivaksha which needs to be remembered when we discuss the concept of Karaka. Vivaksha is translated as the desire to speak. This principle is said to determine the roles that are Karaka. The roles that different entities play in the accomplishment of an action is what is Karaka. This depends on the Vivaksha that is what this principle says. So the principle of Vivaksha also points to the fact that these roles that different entities play in the accomplishment of an action cannot be many times in correspondence with the external reality. There may be a description in part. In many cases they may be in correspondence with the external reality but in some cases in many cases they may not be in correspondence with the external reality. There may be a description in part and this is what gets depicted by the statement which is quoted from Mahabhashya Vivaksha Taha Karakani Bhavanti. The Karakas happen due to the desire to speak, the desire of the speaker. This plays a very crucial, a very important role as we shall see later on. So what is a Karaka? Karaka is the role the entities play in the accomplishment of an action and that is what is Karaka. The definition of Karaka given in Sanskrit is Kriya Nirvartakam Karakam, the entities which bring about the accomplishment of an action and the role that they play. That is what is Karaka. So let us take an example, the action of cooking. This action of cooking requires someone like Devadatta to cook, Odana or rice grains to become soft, Agni or fire to provide heat so that the grains become soft, Stali or a vessel to hold the rice grains till they get soft and Yadnya Datta for example for which this action is undertaken, the action of cooking is undertaken. So we have Devadatta, Odana, Agni, Stali and Yadnya Datta. These are different entities which are playing certain role in bringing about accomplishing the action of cooking which is part of the description. So the roles that these entities play in the accomplishment of the action of cooking is what is bringing about that action. So they are Kriya Nirvartakas and so the roles that they play, they are called Karakas. Devadatta can be said to play the role of the agent, Karata in bringing about this action, Odana can be said to play the role of the object, Agni the role of Karana or the most effective instrument, Stali, the Adhikarana, the location of the substratum and Yadnya Datta, the Udesh or the recipient of the fruit of action. It is all these which bring about this action of cooking. So the roles that all of them play, they can be called Karaka. This can be further improved when we say Shaktiha Karakam. The capacity, the entities possess to play different roles in the accomplishment of an action is then called Karaka, Shaktiha Karakam. So for example, if we take the same entities, Devadatta, Odana, Agni, Stali and Yadnya Datta, we can say that these entities can be said to possess the capacity to play the role of Karata, Devadatta plays that role, Karma, Odana plays that role, Karana, Agni plays the role, Adhikarana, Stali plays this role and Sampradana, Yadnya Datta who plays this role in the accomplishment of the action of cooking. So this Shakti that exists in Devadatta, Odana, Agni, Stali and Yadnya Datta to play these roles respectively, this Shakti is called Karaka. This is how the improved definition is presented in the tradition, Shaktiha Karakam. The text called Shabdasutra further improves this definition bringing in the cognitive aspect and says that the cognition of an individual speaker in which an entity is conceived to possess capacity to play roles in the accomplishment of an action is what is Karaka, Shaktibuddhi Karakam, this is the sutra, Shaktibuddhi Karakam. This can be explained in the following way, the cognition of the individual speaker about the following entities to possess the capacity to play the role of let us say Kartha in Devadatta, Karma in Odana, Karana in Agni, Adhikarana in Stali and Sampradana in Yadnya Datta in the accomplishment of the action of cooking and therefore these roles that Devadatta, Odana etc. play they are called Karakas. So Shaktibuddhi Karakam that is the latest definition available to us. This can be further explained as the cognition of the speaker may assign roles to entities which may otherwise be thought to not to possess capacity to play such roles. So these roles these Karakas are dependent on the cognition of the speaker, how the speaker cognizes them, how the speaker cognizes the world. In animate entities for example are not thought of to possess capacity to play the role of an agent with reference to the action of cooking for example, they are thought of as Ayogya entities in congruent incompatible. But the cognition of the speaker may be of a kind which may assign the role of an agent to such an Ayogya entity as well. And so we may have a sentence like Stali Odana Pachati the vessel cooks the rice. This sentence is still considered to be valid where Stali is cognized to possess the capacity to play the role of agent or karta in the accomplishment of the action of cooking. One can say that Stali being an inanimate entity cannot have the capacity to accomplish the action of cooking, yes that is true. But the speaker cognizes it in that way and therefore now the role that an entity plays in the accomplishment of an action as cognized by the speaker. So the cognition of the speaker about it is what is important here which determines the roles played by different entities in the accomplishment of an action and therefore the term karaka gets defined in this particular manner. So here are the six karakas the famous karakas karta karma karana sampradana apadana and adhikarana. Karaka karta is translated as agent karma as object karana as instrument but most effective instrument sampradana as recipient apadana as point of separation and adhikarana as location of substratum. But this is not the order in which the karakas are arranged in the ashtadhyay. This is the order in which the karakas are arranged in the text of ashtadhyay. Karakas comes apadana the point of separation one four twenty four then comes sampradana recipient one four thirty two then comes karana instrument one four forty two then comes adhikarana one four forty five then comes karma one four forty nine and finally comes karta by one four fifty four and this particular order is quite peculiar. Why is it peculiar? Because the purpose of arrangement in the ashtadhyay of these karakas can be summarized in the following sutra which is part of shabdha sutra. The sutra is apadana adinam parabali astvam artha sannikarsha. The meaning is because of the proximity with the core meaning of the action the later is stronger amongst the karakas starting with apadana. As we proceed further so karta is the strongest and then the other karakas apadana is the weakest amongst all the karakas all the rules. Let us now study each of these karakas and the definition and certain other classifications related to these karakas in detail. The classifications of these karakas we shall not study now we shall reserve this for the advanced level course. Right now let us try to be clear about the definitions of these karakas as given in the ashtadhyay and what do they mean? Let us first look at the definition of apadana given in 1, 4, 24. This is point of separation as we saw earlier the sutra is drivam apaye apadanaam drivam apaye apadanaam driv means constant or stable apaye is separation. So overall the meaning of the sutra is that is an apadana which is constant in the act of separation that is the literal meaning of 1, 4, 24. There are three types of apadana stated in the text of vaakya padiya nirdhista visaya upatta visaya and apekshitakriya. We will not deal with these here. We reserve these for the advanced level course and there we shall deal with them in detail. But we consider it important to mention them here just to be just to form the link between this and the advanced level course. Let us take the example sahaprayagakashim gachati. The meaning is he goes to Kashi from prayag. In this sentence gachati is the verb and the action of going is described by this verb. As we know sah is the agent who is performing this action of going. This he which is the meaning of sah is initially located in prayag and now in order to go to Kashi in order to reach Kashi he has to leave prayag. So he gets separated from prayag. So there is this upaya, there is this separation that is happening and in this separation prayag is acting as a constant or Dhruva in other terms. Therefore prayag is termed as apadana and then it takes the fifth case which we shall study later on. But the point is that prayag is considered to be Dhruva and therefore it is termed an apadana following the definition of apadana given in 1, 4, 24. Let us now go to sampradana the next karaka in line. Sampradana is the recipient of the result of the action. The sutra 1, 4, 32 is karmana yam abhipprayati sampradanam that which the agent wishes to reach or connect through the object is termed as sampradana karmana yam abhipprayati sampradanam. So the agent wishes to reach or connect abhipprayati through the object karmana that is what is termed as sampradana. Let us take an example the example is sa krishi valaya gam dadati she gives a cow to a farmer that is the meaning here the action described is the action of giving and what is being given is the cow therefore cow becomes the object sa she is the agent of this action of giving because sa is performing this action of giving. So here the action of giving is described cow is the object she is the agent it is through this object namely cow that the agent she wants to reach krishi vala. So krishi vala the farmer is the recipient of the object of this action karmana yam abhipprayati and therefore krishi vala the farmer is termed as sampradana following the definition given in 1, 4, 32. Let us now go to the next karaka namely karana the most effective instrument defined by the sutra sadhakatamam karana the meaning given of this sutra is the most effective means which when operationalized brings about the result of an action is termed karana sadhakatamam is the most effective means the most effectiveness is described by the later tradition in this following manner namely when operationalized brings about the result of an action this is what is sadhakatamatva. So this is what is termed karana let us take an example balako likhanya grahapatham likhati a boy writes the homework by a pen here the verb is likhati and the action described is writing a boy is the agent and the homework is the object now the pen is acting as an instrument which when operationalized the result of the action of writing is accomplished and therefore the pen becomes the most effective means and therefore the pen is termed karana in this action of writing. Let us now go to adhikarana described by 1445 adhikarana means substratum or location the sutra that defines this karaka is 1445 adharodhikaranam the substratum of the process as well as the result is termed adhikarana. There are two specific adhikaranas karma adhikaranam and karatradhikaranam the substratum of the karma is called karma adhikaranam the substratum of the kartha is called karatradhikaranam also there are three adhikaranas discussed in the grammatical tradition they are avpashleshika vaisayika and abhivvapaka we do not aim to discuss these three over here we keep it for the advanced level course but we consider it important to mention them here to form the link of the discussion on this topic. Let us look at the first example the example is balika kate astai a girl sits on the mat in this sentence astai is the verb and it is denoting the action of sitting the action described here is sitting a girl being the agent now the substratum of this girl is the mat. So mat is termed as adhikarana we notice that the girl is the agent and mat is the substratum of the agent so therefore this is also termed as karatradhikaranam in the second example devadatta her sthalyam odhanam pachati devadatta cooks the rice in a vessel the verb is pachati which denotes the action of cooking so the action described here is the action of cooking devadatta is the agent odhana or rice being the object and sthaly is the substratum of the odhana the karma the rice and hence sthaly is termed as adhikaranam in this case being the substratum of the karma therefore it is called karma adhikaranam sthaly is called karma adhikaranam now let us go ahead and look at the definition of karma provided in 149 karma is an object the sutra is kartur eepsit tamam karma an element which is most desired to be reached or connected by the agent is termed karma something that is most desired to be reached by the agent this is what is called as karma and there are three types of karma described in the paninian grammatical tradition namely nirvartya vikarya and prapya we do not aim to discuss these three types here we reserve the discussion on them in the advanced level course but it is important to mention them here to form the link between the two courses and the discussion so kartur eepsit tamam karma defines what a karma is let us look at the example the verb is gachanti the meaning of this sentence is the female students go to school gachanti is the verb the action described by this verb is the action of going balika being the agent the female students being the agent now this agent wishes the most to connect to the pathashala through the action of going and that is why pathashala becomes eepsit tamam and therefore pathashala is termed as karma now let us look at the last of these karakas which is kartru karaka karta is defined by 1454 by the sutra swatantrakarta karta is translated as agent and the sutra is swatantrakarta only one word swatantrah to define what is karta this word swatantra consists of two elements swa and tantra swa means self tantra means main or head so the meaning of swatantra is one's own self as head or main which is independent an element which is independent in the action is termed as karta the independence is in accordance with the cognition of the speaker as well so one which brings together all the entities to play different roles in the accomplishment of an action is what is independence let us look at the example that we have seen earlier also so here we have odana namely the rice as object stali the substratum of the odana rice karma dhikarana yadnyadatta being the recipient and it is devadatta who brings all these above together to accomplish the action of cooking amongst all of them it is devadatta who is acting independently devadatta is swatantra odanas thali and yadnyadatta they come into this action of cooking because devadatta brings them they are dependent on devadatta but devadatta is independent and that is why devadatta is termed as karta this is how the six karakas are explained in the paninian grammar in the ashtadhyay so these are the definitions of the six roles that different entities play in the accomplishment of an action the role of apadana the role of sampradana the role of karana the role of adhikarana the role of karma and finally the role of karta all these roles different entities play to accomplish an action which is central in a sentence to summarize the six karakas act as representation of an individual viewpoint and individual worldview so to speak they form the core of the meaning element in the sentence in terms of the relation of entities with the action which is central in a sentence as part of the speech communication these definitions are further reformed by the later tradition and these reformations will be part of an advanced course but some of them we shall see in the coming lecture now before closing let us recite the mangala charana which is taken from the text lagu paribhasha vritti written by purushottama deva this mangala charana reads i repeat prasthauti purushottama and before closing here are the five sutras of today taken from 6.4 they are angasyah halaha nami nathisru chatasru and chandasyabhaya tha i repeat angasyah halaha nami nathisru chatasru chandasyabhaya tha thank you for your attention