 Welcome, I welcome you all to the next lecture in this course called Introduction to Paninian Grammar. So far we have looked at the concept of two languages which are an essential part of any grammar, object language and the meta language. And we looked at the concepts. We took several examples where object language and meta language were different languages. We also took some examples where the object language and the meta language are same languages with slight difference. We also noted that in case of Paninian grammar the object language is samskruth and the meta language also happens to be same samskruth. However, we must note that there are a few differences which are crucial for us to understand the overall system of Paninian grammar. And in this lecture we shall focus on those differences. So features of the meta language of Paninian grammar that is the general topic that we are dealing with. We noted down three differences from the object language and they are the meaning of a word, the meaning of the cases and the technique of pratyahar. We will deal with all these three in detail in separate lectures. In this lecture we will be focusing on the first one namely the meaning of a given word. What do we understand from a given word? This is the first difference between an object language and the meta language samskruth, notably the meaning of the word. So what happens in the object language? An object language is referred to here by O-L. So a word conveys its meaning. This is a general simple phenomenon. When a speaker of a particular language which is an object language utteres a particular word in the speech, the speaker intends to convey a particular meaning from it. Therefore, the speaker loads the word with that meaning and then the listener tries to capture that meaning and then we say that there is communication that has taken place. This is what happens in a general situation as far as an object language is concerned. Let us take an example. A speaker of a particular language utteres the word agni. If that language is samskruth, he will use the sentence agnim pasher. So when the word agni is uttered by a speaker in a sentence like agnim pasher, which means look at the fire, the word agni has conveyed the meaning fire. Thus we can say that the word agni is loaded with the meaning fire. When the listener grasps this meaning and performs a particular action of looking at fire, then we say that the listener got the meaning of the sentence which was uttered by the speaker. This is how we explain this natural language situation involving a speaker and a listener. Now let us look at how meaning is explained in Paninian grammar. What we saw so far was in the realm of actual situation. Now let us look at the explanation provided by the Paninian grammar. So according to Paninian grammar, in such a regular situation when the word agni, uttered by a speaker conveys the meaning fire, this meaning consists of two elements. One, a universal property can be called as firenes or agnitva and an individual entity fire or agni, which is paraphrased in Sanskrit as agnitva vishisto agni, a fire qualified by fireness. That is what is the part of the meaning conveyed by the word agni. Here is an example. Here is a diagrammatic explanation of what we just said. So this is part of the object language that we are describing. Here is the shabda, the word or the shabda is agni and when this is uttered it conveys some meaning that is described over here. This meaning consists of agnitva and agni, agnitva and agni and it is agnitva which delimits the cognition to a particular kind of object and agni delimits the cognition to a particular individual which possesses the qualifying universal and thus the listener cognizes both these meanings related to each other from the utterance of the word agni and the most important point in this is that the word form in the form of sequence of sounds is also part of the meaning understood from this word. This is very important. So I repeat the word form in the form of a sequence of sounds is also part of the meaning understood from this word. Without cognizing the word form one cannot grasp the other part of the meaning which is agnitva visishta agni. Thus the meaning in the form of word, word form qualifies the meaning in the form of meaning. If we go back to the diagram we can say that the word agni has conveyed this meaning and this meaning has two parts. The first one shown in this form which is agnitva qualifying agni individual and also the word form in the form of a particular sequence. This qualifies this, the sequence of sounds qualifies the meaning. Generally this is what is understood as the meaning and generally not much attention is paid to this aspect. But according to Paninian grammar it is this aspect which is an integral part of the meaning that is conveyed by a particular word and this particular diagram shows exactly this feature. There is one more feature that is shown in this diagram namely the two symbols, correct symbols. These symbols indicate that it is this part which qualifies the sequence of sounds qualifies this meaning. So this becomes the main or the head amongst the meanings and this becomes the subordinate aspect in the meaning. So if we want to explain the meaning in the object language we will say that agni shabda the phonetic sequence plus agnitva visishta agni this is the meaning that is understood that is conveyed by the word agni and the square brackets here and here as well indicate that this is all one unit. Amongst these agnitva visishta agni which is what is generally also understood as the meaning is prominent or main or head and agni shabda which is not at all even noticed generally as part of the meaning which is in fact part of the meaning it becomes subordinate or a qualifier or a modifier that is the kind of relationship the word and this meaning share word as meaning and meaning as meaning they share. So the head amongst these two meanings is shown in blue colors on the last bullet this is what the meaning is understood in the object language in which the word form as well as the meaning is part of the meaning but the meaning is the head and the word form is the qualifier or the modifier or subordinate. So in the object language we can recap by saying that the main aspect in the meaning of the object language in the object language is what is generally known as meaning agnitva visishta agni and the word form that is not the main or the head which is the head part is shown in blue over here and the subordinate aspect is shown in red colors on the last bullet it is the word form which acts as subordinate or the qualifier or the modifier this is extremely important this is what happens in an object language and therefore after hearing the sentence agnim pashya for example which means look at the fire one looks at the entity called fire and that is considered as a correct understanding of the sentence one generally does not look at the word fire which is written on a paper say for example in response to this sentence if one responds to this sentence agnim pashya by looking at the word fire written on a paper for example it is generally considered as erroneous understanding of this particular sentence on the part of the listener on this background let us see what happens in the meta language in the meta language there is an exactly opposite scenario in terms of who is the head or who is the main and who is the subordinate or modifier or qualifier that is the biggest difference and a crucial difference so let us take an example of the word agni again and here is a sutra quoted agnir dhak this is fourth chapter second pada and thirty third sutra fourth adhyaya second pada and thirty third sutra from the ashta adhyaya this sutra prescribes dhak after agni to derive the form agnir which means an offering for agni and on the right hand side on this slide I have given you the derivation of this word agnir in brief so agni plus dhak in accordance with ashta adhyaya 4.2.33 and then applies 712 because of which a year comes in place of dhak so now you have agni plus a year then this becomes an input for the next sutra 72118 to apply and it changes agni into agni so you have agni plus a year now then this stage becomes an input for a 6.4.148 and that reduces agni to agnir and then you join these two words together and you get the form agni year so this is how in the paninian system the derivation occurs the sutras get triggered and they apply and they bring in change as far as the derivational stage is concerned and that earlier stage feeds into the next stage becomes an input and then it is converted into an output after the application of that particular sutra and so you get the word agni year this is the derivation process in a nutshell now let us look at the meaning in the meta language once again we take the example of the word agni and as we have seen the word agni has got this entire bracket as the meaning this big bracket consists of two small brackets this one agni shabda and the other one agnithva visishta agni so this is the word form and this is what is generally known as the meaning at both these are part of the meaning of the word agni amongst them now it is agni shabda which becomes prominent which becomes main which becomes the head and what is generally known as the meaning in the form of agnithva visishta agni it becomes subordinate or qualifier or modifier so to show the head in blue colors it is agni shabda which is shown in blue colors over here together with agnithva visishta agni which is the meaning part generally known as the meaning part this becomes subordinate that was not the case in the object language in the object language remember this bracket this was acting as the head and this bracket was acting as the subordinate now there is a reverse position as far as the meta language is concerned so we can show what is head and what is subordinate once again in colors so it is agni shabda remember this is part of the meaning so agni shabda which is part of the meaning this becomes the head in the meta language and meaning meaning becomes subordinate as far as the meta language is concerned so the head is shown in blue colors over here and the subordinate it is shown in the red colors agnithva visishta agni which is the meaning meaning that becomes subordinate and it is the word form which becomes the main or the head this is the difference here is a diagrammatic explanation once again we have the shabda agni over here now remember this is the meta language now and this is the shabda level agni shabda the word agni is uttered and now it conveys a meaning over here and this meaning consists of the sequence of sounds agnithva in that order and then the meaning meaning agnithva and agni individual qualified by agnithva amongst them now it is this aspect the sequence of sounds which is acting as the head this is what is the feature of the meta language remember in the object language it is this aspect agnithva visishta agni this was acting as the main or the head and now in the meta language of course it is this sequence which acts as the head this is the difference this is a huge difference and we need conceptual clarity to proceed further therefore now in case of a astadhyayi 4.2.33 after hearing it namely agnir dhak which means add dhak after agni to put it very simply one adds the word dhak to the word agni the important part is the word word okay so one adds the word dhak to the word agni agni means fire and that is considered as a correct understanding of astadhyayi 4.2.33 one generally does not add dhak to fire in response to this particular sentence if one responds by adding dhak to fire it is generally considered as erroneous understanding of this particular sentence so this is what is the difference between the object language and the meta language this difference is stated by panini himself this meta rule it is stated by astadhyayi 1.1.68 swam rupam shabdasya or shabda saudhnya what this means is that the own form of the word is the meaning of the word except in the case of grammatical terms in the case of grammatical terms introduced in this grammar their meaning is the meaning meaning and not their word form so to analyze the meaning of astadhyayi 1.1.68 we can say that the own form of the word is the head or main meaning of the word the meaning of the word is the subordinate or qualifier or modifier meaning of that particular word and the only exception is in the case of the grammatical technical terms introduced in this grammar where the own form of the word is the subordinate or qualifier or modifier meaning of the word and the meaning of the word is the head and main meaning of the word let us take an example example of exception and we cite the example of the very first rule where vridhi is stated as a technical term so vridhi is a technical grammatical term defined that astadhyayi 1.1.1 in the sutra vridhiradayich what this sutra means is that adayich is vridhi so vridhi is the technical term and adayich is what it means so now the word vridhi does not mean its own form the dhyayi here according to 1.1.68 this aspect it is included but now in the technical term introduced in this grammar this part will become subordinate so vridhi will mean adayich in this grammar of panini and it will not mean these sounds and the sound sequence what it means is that the word vridhi conveys two types of meaning one is its own form vridhi and the other one is adayich this is also a word but still this is acting as a meaning right now amongst them it is meaning meaning namely adayich which acts as the head or the main and the word form meaning namely this the dhyayi this acts as subordinate or a qualifier or a modifier let us take another example of an exception and the exception is that of the term guna so guna is a technical term defined by 1.1.2 by the sutra adayin gunaha the term guna means adayin now what is adayin so the word guna does not mean its own form it means adayin in the grammar of panini okay what it means is that the word guna conveys two types of meaning once again one its own word form in the form of the sequence of sounds and the other one is adayin amongst these two it is meaning meaning namely adayin which is the head or the main and the word form meaning is the subordinate or the qualifier or the modifier meaning this is what is the meaning of the exception to summarize we can say that the head modifier change in the meaning in the object language and the meta language in the grammar of panini is extremely important it should be noted right at the beginning of the understanding of this grammar the most important fundamental point that is brought out by this discussion is that word form is part of the meaning conveyed by that word it could be playing a subordinate role in the object language or it could be playing the role of the head in the meta language but word form is part of the meaning conveyed by that particular word this is the fundamental principle that is brought out by the discussion on astadhe 1.1.68 so before closing this lecture let us follow our practice of reciting the mangala charana today's mangala charana is taken from the text called kashika vivarana panchika also known as nyasa written by jnendra buddhi the mangala charana is as follows panchika tatha i repeat this text is a commentary on the kashika vritti which is the commentary on the astadhyayi and let us also recite the five sutras coming at the beginning of 1.4 first adhyaya fourth father first chapter fourth sub chapter the five sutras are i repeat thank you