 Welcome, I welcome you all to this lecture in the course Introduction to Paninian Grammar. We are studying the process of speech production as described in the Paninian grammatical tradition. Let us continue dealing with it. In the previous lectures, we have studied the source that is used to describe the process of speech production namely the Paninian shikha and we analyzed the shikha text and we said that there are these eight stages available to us from this particular source. So, this shikha text says, Atma-buddhya-sametya-arthana-mano yungte-vivakshaya-manah kaya-gani-mahanti-saprera-yati-marutam-marutastu-rasicaran-mandram-janayatisparam-sodhirno-murdhyavihato-vaktram-apadyam-arutah-varnan-janayate And the eight stages mentioned in these verses are Atma-buddhya-sametya-arthana. That is the first stage. Mano yungte-vivakshaya is the second. Manah kaya-gani-mahanti is the third. Saprera-yati-marutam is the fourth. Fifth is marutastu-rasicaran-mandram-janayatisparam. Sixth is sodhirno-murdhyavihato. Seventh is vaktram-apadyam-arutah. And eighth, and the final stage is varnan-janayate. The speech is actually produced. This is an audible speech. Amongst them, we have been studying this first stage so far. And we have been trying to understand what this stage entails. What do these words mean? And so we first of all tried to understand the role that is played by Atma and buddhi and arthas. And now we are studying what is the meaning of sametya? After having collected the meanings through the intellect, that is the meaning of this line. What is the meaning of having collected sametya? That is what we have been studying. And then we said that, let us study in some more detail what is meant by this collection of meanings namely simple, derivate, super derivates, etc. Let us also study briefly what is the concept of congruity and also the concept of mutual expectancy. And so in the previous lecture we also studied the overall cognitive process involved in the cognitive apparatus of the human being. And on that basis, using that as an example, we shall study now the first point on this slide namely the collection of meanings, simple, derivate and super derivates. All these they are stored in a hierarchical order in the intellect. And it is these meanings or parts of meanings from these that are collected by the Atma in order to respond to a particular situation which demands communication. Let us now look at the first stage little more deeply. To recap, these are the domains and these are the sense organs shrotra, ear and shabda is the domain sound, tvak is the sense organ, skin and sparsha is the domain that is touch, cakshas that is eyes is the sense organ and rupa is the domain that is form, jiva is the sense organ and taste is the domain and grana or nose is the sense organ and gandha or odor is the domain in which grana operates. So, this is the correlation between the sense organs and the domains and we have seen the rules that the sense organs operate within their own domains they never have a cross link. Now, let us look at each one of the sense organs and the domains and when we say collection of meanings what do we mean, what are the examples and for each of the sense organ and domain pair we shall study the three developments namely simple, derivate and superderivate. Let us first look at the shrotra, indriya, ear and shabda that is sound the domain. So, what is the simple arthakash, it involves let us say action of hearing and words related to it and other meanings also related to it action of hearing. Then action of hearing is more specific in general action of knowing that is what happens through ears and so there is also part of the arthakasha that can be considered as simple. Parts of the organ they are also considered to be the part of the arthakasha which is termed as simple related to the ear. Then let us say the ornaments of the organ and the functions of the organ all these fall under simple arthakasha related to the indriya ears. Similarly, related to the domain shabda we can list down following articles which can be considered to be part of the arthakasha related to shabda namely action of hearing, action of speaking this is also related to sound, sound is also used in relation with the action of expressing. Then there are other meanings which are part of the oral apparatus in the description movements of those parts that is also part of this arthakasha. These are only few sample examples and there are many more but these can be termed as simple because they are directly related with the sense organ and with the domain. Now from these there would be some more meanings that could be derived those we shall call as derivates. So, what are the derivates in the arthakasha related to the shrotra and shabda? The components of speech for example, then sentence, words, roots, suffixes, sounds etc all these can be the derivate meanings as part of the arthakasha related to the indriya ear. Similarly, actions related to the ornaments of the organ ear, shades of the action of hearing, listening, ear-dropping etc also music and different varieties of music and so on and the details those could be the derivates as far as the shrotra arthakasha is concerned. Similarly, if we study the derivate arthakasha as far as shabda is concerned or sound is concerned or sound is concerned we can talk about the process of breathing components of speech as was there with shrotra as well. Shades of expressing, uttering, muttering, speaking, singing, crying, shouting, ordering etc and also music and concepts related to music they will be all the derivate arthakasha as far as shabda the sound is concerned. Something that is derived out of these derivates can be referred to as super derivate and so the super derivate part of the arthakasha is related to that is related to the shrotra or ear is extension of hearing that is lending an ear for example all ears another example. Similarly figurative use of the organ ear hearing what cannot be heard if that is to be said then obviously you are not actually performing the action of hearing by involving the ear but then you are still using the word hearing knowledge in general that could be the super derivate and also refinement of arts, refinement of arts music and so on. Similarly if we talk about the super derivate arthakasha as far as shabda or sound is concerned we can say that the written symbols considered as a speech is an extension and that could be the super derivate of shabda or sound action of amplifying, action of compounding, sound proof etc such words and such meanings they could be considered as super derivates and of course creative acts and refinements they could be considered as the super derivate arthakasha with reference to shabda. This is how the collection of meanings with reference to shrotra and shabda can be mapped, can be noted down and once again these are just a few examples and there could be many more depending on the situations as well. Here we are only looking at the cognitive process of a human being which is core and which is universal so these are universal concepts that we are dealing with. Let us proceed further and study each one of the pairs of sense organ and the domain and see what collection of meanings does mean in their case, what arthakasha can be represented by in those cases. Let us now go to the next pair of sense organ and domain namely tvak and sparsha skin and touch. So the action of touching and the action of knowing that is part of the simple arthakasha and collection, sense of temperature, sense of gradation, action of removal of skin, action of cutting the skin and so on they would be part of the simple arthakasha as far as the tvak is concerned. If we look at sparsha touch we can say that the action of touching as well as the objects with space which can have touch, temperature in general, opposite pairs of temperature, sheet, usna and so on and various shades of them all of them can be part of the simple arthakasha that is related to the domain sparsha. If we proceed further to the derivate arthakasha then we will see that they are derived out of some of these or most of these. So for example skin protection apparatus that would be part of the arthakasha related to tvak, skin related medical issues, skins of trees and fruits etc. That can also be the derivate arthakasha related to tvak as an indriya. Then if we look at sparsha and the derivate arthakasha related to it we can note down some examples say namely shades of touches, gentle touch, rough touch or whatever, body parts related to touch and finally emotions that are related to touch they all can come under the derivate aspect of touch as an arthakasha. Then if we go to super derivate as far as the tvak is concerned we can say that figurative use of skin in sentences and so on that gives us a clue that this must be an arthakasha where skin as a meaning is used in the figurative sense and then equipment of means for skin protection and so on things related to them they can also come under super derivate part of the arthakasha. Similarly for sparsha also we can say that figurative use of touch for example touch of imagination and so on that can come under super derivate. Similarly measurements of touch something like that can also come under the super derivate part of the arthakasha related to tvak. Now let us look at the arthakasha which is simple related to the pair of chakshas and rupa and most probably this pair predominates every other pair. So chakshas eyes can be related to the action of seeing and action of knowing of course then there are parts of eyes biological limbs then there are movement of eye that is opening closing etc etc they all will come under the simple arthakasha related to chakshas. If we look at the rupa as the domain of chakshas we can note that size or shape length color direction written symbol all of this would constitute the rupa and would come under the simple arthakasha related to rupa. Then if we go to the derivate part of the arthakasha related to the pair chakshas and rupa we can note the following the medical aspect of eyes can be the derivate part of the arthakasha related to the chakshas or the eyes shades of action of seeing what blocks the eyes what blocks the perception through eyes that can also come under eyes the blocker and technological aspects of seeing for example using a microscope and so on new equipment that helps improve the action of seeing that can also come as the arthakasha related to chakshas and this arthakasha will be called the derivate arthakasha. Now the arthakasha related to rupa would be of this kind say for example in pairs gross versus subtle. So these and related concepts can be part of the arthakasha related to rupa or form. Similarly when form as form becomes an important feature of a personality then also we can say that that form has become the derivate part of the arthakasha related to rupa. Form of language is another example and the material that expresses the form that can also be called as the derivate of the arthakasha related to rupa. Then we go to super derivate related to chakshas and rupa. So figurative use of eyes is part of this super derivate arthakasha seeing equated with philosophizing as is the case in the Indian philosophy where the philosophical systems are called darshan primarily an action of seeing, seeing something. So then that would be a super derivate arthakasha related to the action of seeing. Extension of action of seeing to inanimate such as machines, computer vision for example could be a concept that can be related to the chakshas as part of the super derivate arthakasha and also extension of action of seeing to virtual entities like state. So there is a famous statement by Kautilya Chanakya in his work where he says the kings have the spies as their eyes. Here we are imposing the organ chakshas on an entity which is virtual entity namely the state and saying that spies are the eyes for the king. So this is a super derivate part of the arthakasha related to chakshas. Now the super derivate part related to rupa or form as a domain would be mixed form with all features put together for example color, size etc. There are some colors which are distinct from one another but there are some colors which are mixed which are the result of the mixture of two or more colors all of them that can come under the super derivate aspect of the rupa. Form becoming a template in intellect as in logic this is an extension of the form. This can also be considered as the super derivate part of the arthakasha related to the rupa. Next we go to the simple arthakasha related to jiva or tongue and rasa namely the taste. So here the action of tasting the action of knowing they are part of the simple arthakasha that is related to the sense organ tongue. Parts of tongue and movements of tongue they will also be primarily primarily part of the simple arthakasha related to the organ tongue and then the domain taste will have following as part of its domain namely its arthakasha namely action of taste, types of taste. Then the contrasts that exist between the tastes all of that can come under the simple arthakasha related to rasa or taste. Then objects generating different taste they will also come under the simple arthakasha. If we look at the derivate part of this arthakasha related to jiva and rasa we shall say that the medical aspects related to tongue they can be considered to be the derivate part of tongue of arthakasha related to tongue tongue used as an instrument for speech can also come under that classification and then types of tongue that can also come under the derivate part. Similarly rasa or taste if this is to be studied and the derivate aspect of arthakasha related to it needs to be studied then we can say that mixed taste of different objects that can come under the derivate aspect of arthakasha related to rasa. Basic crops generating objects of different tastes they can also come under the derivate part of the arthakasha related to rasa. Types of food for instance ingredients recipe and related material that can come under derivate part of the arthakasha that is related to rasa. Correlation of tastes with emotions and culture they can also come under the derivate part of the arthakasha related to rasa. Then if we look at the super derivate aspect of jiva and rasa we will note the following the figurative use of tongue in the language this will come as the super derivate part of the arthakasha related to jiva figurative use of action of tongue that can also come under the arthakasha which is super derivate related to the tongue and now if you look at rasa or the taste and the super derivate arthakasha related to it we will note that generalization to refer to aesthetic experience in general as rasa that would come under the super derivate aspect of arthakasha related to rasa. And then of course figurative use of taste that will be also a part of this arthakasha. Now finally the fifth pair of sense organs and domain is grana that is nose and gandha that is odor. So the simple arthakasha related to these two is something like this as far as grana is concerned the action of smelling and the action of knowing also the action of breathing that is part of this arthakasha. Parts of nose the biology that will also be part of the simple arthakasha related to grana the nose and then the simple arthakasha related to the domain gandha or odor is the following action of smelling of course different kinds of odor objects which generate different kinds of odor they will also be a part of this arthakasha and then there would be somebody someone who would be the carrier of this odor even that can come under the simple arthakasha related to gandha. Similarly as far as the derivate arthakasha is concerned we will note the following as far as grana or nose is concerned shades of action of smelling association of mental acts to the action of smelling medical aspects related to nose ornaments related to nose all these would be considered as the derivate aspect of the arthakasha related to grana or nose. Similarly the derivate aspect of the arthakasha related to gandha would be shades of odors contrast in the types of odors association of mental acts to the odor animals working on odor all of that can come under the arthakasha related to gandha and this would be the derivate arthakasha and if we go to the super derivate arthakasha related to this pair we can say the following the figurative use of nose for example poking your nose and so on that could be that could come under the super derivate arthakasha related to grana or nose similarly the objects that cover the nose that are not actually related to it but are temporarily related to it they can also come under this super derivate aspect of arthakasha related to nose. Similarly the objects that decorate the nose ornaments they can also come under this category under the super derivate aspect of arthakasha related to nose. Similarly figurative use of odor can also come as a super derivate aspect of arthakasha related to gandha also odor as a parameter in scientific tests can also come as super derivate aspect of the arthakasha related to gandha. So to summarize what we have said we can say that the material that we have studied so far shows the mapping of arthakasha in a limited manner namely related to the human cognitive apparatus and it is possible to construct a hierarchical structure of different other types of arthakasha based on this limited structure. It is from this arthakasha that the atman collects meanings that are to be expressed as a response of a particular situation. These meanings for most part are interrelated to affect and effective communication. These meanings also have the feature of congruity and mutual expectancy which we shall study in the coming lecture. Now as is our practice before closing this lecture let us recite the Mangala Charana. This Mangala Charana is taken from another text written by Shri Bhattuji Dixit called Proudham Anorama and the Mangala Charana of this text reads as following and I read it, Dhyayam Dhyayam Parambramha Smaram Smaram Gurur Giraha Siddhanta Kaumudi Vyakhyaam Kurve Proudham Anoramaam and I repeat Dhyayam Dhyayam Parambramha Smaram Smaram Gurur Giraha Siddhanta Kaumudi Vyakhyaam Kurve Proudham Anoramaam This is from Proudham Anorama and now let us also read the five sutras of today. They are taken from 3.4. Here are they Dhatusambandhe Pratyayaha Kriya Samavihare Lot Lotohisvau Vachatadvamoho Samuchya ye Nyatarasyam Yatha Vidhyanuprayoga Purvasmin Samuchya ye Samaanya Vachanasya I repeat Dhatusambandhe Pratyayaha Kriya Samavihare Lot Lotohisvau Vachatadvamoho Samuchya ye Nyatarasyam Yatha Vidhyanuprayoga Purvasmin Samuchya ye Samaanya Vachanasya Thank you for your attention.