 I welcome you all to this lecture in this course Introduction to Paninian Grammar. So far, we have looked at what we mean by Paninian grammar, a systemic approach and a textual approach. So we studied the name of the text of Paninian grammar called Ashtadhyay. We also took a brief introduction about the number of sutras and so on. We also looked at the grammatical activity that preceded Panini. We also studied the grammarians whose names are mentioned in the text of Ashtadhyay. This has enabled us to get an idea about the scientific enquiry into language that happened in Indian Civilization at a very early date known to us. And today in this lecture, we will proceed further and try to see how this particular tradition of grammatical enquiry continued even after Panini, even in non-Paninian environments. In the last lecture, we also took note of many scholars who have contributed in the continuation of the Paninian grammatical tradition right from Katyaayana and Patanjali onwards up to Nagesh Bhatt, 18th century CE. In this lecture, we shall study the non-Paninian grammatical treatises and also the Paninian grammatical tradition that continued post Nagesh that is 18th century CE up to this particular day. We are going to study further the grammatical tradition, especially the non-Paninian grammatical traditions and there are 11 of them known to us. The first of non-Paninian grammars and this is Katantra grammar also known as Kaumar or Kalab. As the name suggests Ka-Tantra, this is a short treatise composed by a scholar called Sherwa Varman around 1st century BCE. It consists of 1400 sutras, an important historical grammatical tradition. Then we have another important tradition, Chandra tradition. The author of this grammar is Chandragomin. He is a Buddhist grammaria who is believed to have lived in around 5th century CE and had close links with the Paninian grammar. This grammar is written with an aim to improve the existing Paninian grammar. It consists of 3100 sutras into 6 adhyayas with 4 padhas each per adhyaya. Obviously the aim is to improve Paninian grammar therefore the problems that are faced in the explanation of sutras in Paninian grammar are the basis which are thought about and improved in this grammar. So reduction of the number of sutras is a strategy in this direction. This grammatical tradition also consists of dhatupatha, list of dhatus, ganapatha, list of nominal roots or stems, parimhasapatha, meta-rules. The most important omission in this particular grammar and grammatical tradition is absence of the vedic rules and the sutras describing the accent. We have noted that Paninian grammar notes down accent even on the non-vedic language. Chandra tradition omits that portion all together. This particular tradition is currently known to have good contacts with the Paninian tradition and certain texts of the Paninian grammatical tradition notable amongst them is the kashika vrutti mentioned earlier and also the vakyapadhyaya of vratra hari mentioned earlier. The next grammatical tradition is called jainendra, jainendra vyakarana which was composed by a scholar called Devanandi or Puja Padha who is a follower of Jainism which the name also suggests. This was composed around 5th century CE. It consists of 3000 sutras and these sutras are commented upon by another scholar named Abhayanandhi. This grammar also consists of dhatupatha, list of verbal roots, ganapatha, list of nominal roots and parimhasapatha, the list of meta-rules. An important omission once again in this grammar is the rules on accent and of course the vedic rules because this grammar is composed by a follower of Jainism it may look obvious that it omits the vedic rules. But it becomes non-obvious as to why it omits the sutras on accent of the language which is an extremely important feature but nonetheless we have to note that both chandra as well as jainendra they omit the sutras on accent. The next non-Paninian grammatical tradition is that of Shakatayana also known as Shakatayana Shabdhanu Shasana the grammar of Shakatayana. This is composed by a scholar called Shakatayana who is also a scholar and a follower of Jainism he is believed to have lived around 7th century CE and it follows the Jainendra school already established. It consists of 3200 sutras into 4 adhyayas with 4 fathers in each adhyaya. It also consists of a dhatupatha, a list of verbal roots, ganapatha, a list of nominal roots and paribhashapatha, a list of meta roots. Once again we note that this grammar also omits the sutras on the vedic data and it also omits the sutras on accent. The next important grammatical tradition non-Paninian grammatical tradition is that of Hema Chandra also known as Haima Vyakarana, Haima tradition named after the great Jain monk called Hema Chandra who lived around 11th century CE and the name of the text he composed is Haima Shabdhanu Shasana. There are historical records to establish the identity of this monk available to us. He composed 4500 sutras into 8 adhyayas with 4 fathers in each adhyaya. It consists of adhatupatha, a list of verbal roots, ganapatha, a list of nominal roots and paribhashapatha, a list of meta roots. Once again we note that the sutras on accent are not part of this grammar. Another important feature of this particular grammar is that amongst these 8 adhyayas the last which is the 8th adhyaya consists of a grammar of prakrit languages. And this particular adhyaya consists of more than 1000 sutras all put together. Thus this grammar, this particular tradition also notes down the rules of prakrit languages in a similar fashion that is the important feature of this particular tradition. Then we come to the next important grammatical tradition called Saraswatha. This is believed to have existed around 13th century CE. It consists of 700 sutras. This particular grammar was composed by an ascetic named Anubhuti Swaroopacharya. This is an abridged grammar catering to particular demands of the time and of particular region notably the northern part of India. However, it must be noted that this particular grammar came into contact with the western scholars who wrote treatises on Sanskrit grammar at an early date. The next non-Paninian grammatical tradition is that of Mukdha Bodha grammar. Mukdha Bodha grammar was composed by Bhopadeva around 13th century CE. The purpose of this grammar is the simplicity and brevity as the name suggests. This grammar is written so that even a non-matured person can understand the grammar. One of the devices used is God's names as technical terms to describe certain technical grammatical phenomenon. Goddha Bodha grammatical tradition also has a dhatupatha and a paribhashapatha, a list of verbal roots and also a list of meta roots. Next we come to Jaumara grammatical tradition which was initiated by a scholar called Jhumaranandhi who is believed to have lived around 15th century CE. Once again this is an abridged version of grammar. It consists of a dhatupatha and it is very popular in Bengal. Then we come to another related non-Paninian grammatical tradition also known as Sankshitasar, Sankshitasar to abridged. This was composed by Kramadishwara and this is an abridged version of grammar as its name suggests. Then we also know about Saupadma grammar. This was composed by a scholar called Padmanabhadatta around 13th century CE. This is a remodeling of Paninian grammar. It consists of a dhatupatha, a list of verbal roots and paribhashapatha, a list of meta roots. We come to a very interesting kind of grammar called Harinama murta. This was composed by Rupa Goswamin around 15th century CE and the main feature of this particular Vyakarana is that many names of Krishna and Radha are employed as technical terms. So this grammar also helps in the element of devotion. That seems to be one of the purposes of writing this particular grammar, Harinama murta vyakaranam as the name suggests. So to summarize there are 11 non-Paninian grammatical traditions that we briefly got introduced to and several scholars are researching about many of these traditions and their interrelations with Paninian grammar. The scholars who have studied the methodology of these grammars have also come to the conclusion that they are following on the whole the methodology adopted by Paninian grammar. The most important feature of most of these, all of these non-Paninian grammatical traditions is the omission of the sutras which deal with accent, which is a very big loss as far as grammatical information is concerned. But the point is that apart from the Paninian grammatical tradition there are these many grammatical traditions which existed in India alongside the Paninian grammatical tradition and some of these traditions have survived even till today, albeit in some sectarian environment but still they survived that is an important fact which tells us about the overall background about the grammatical inquiry that exists in the psyche of Indian intellectual space of scholars. Now we go on to study the post-Nagesha 18th century CE Paninian grammatical tradition in brief. So, this is what we are going to study now the post-Nagesha but the grammatical tradition. The first scholar to be mentioned here in this regard is Sri Vaidyanatha Paigunde 18th century CE and he is the direct disciple of Nagesha Bhakta. He wrote two very important commentaries one Chidastimala on Shabdendu Shekhara and Gada on Paribhashindu Shekhara. He is also credited for creating a tradition of students to whom he imparted the valuable grammatical knowledge he had obtained from his guru Nagesha Bhakta. So another important student, direct disciple of Nagesha Bhakta is Sri Bhairava Mishra who also lived in the 18th century CE and who composed a commentary called Chandrakala on Shabdendu Shekhara and Bhairavi on Paribhashindu Shekhara. Then we will take a brief introduction of the 18th and 19th century CE lineage of Panimian grammatical tradition. Neelakanta Shastri Thattai was a direct disciple of Sri Vaidyanatha Paigunde and here are some other important scholars in the same lineage. Neeru Shastri Gurbole, Raghava Acharya Oak, Raghavendra Acharya Gajendra Gadkar, Bhaskar Shastri Abhyankar, Ram Shastri Gurbole. These were the scholars who continued studying and imparting this particular tradition. Then we look at the same lineage that continued in the 19th and 20th century CE and one of the important scholars in this particular tradition is Vasudeva Shastri Abhyankar who lived in Pune and composed various commentaries and translations. For example, he composed a commentary called Tattva Darsha on Paribhashindu Shekhara and Gudhartha Prakash on Shabdindu Shekhara. He also translated the entire Vyakaran Mahabhashya in Marathi which was published in six volumes from Pune. He also translated the entire Brahmasutra Shankar Bhashya in three volumes again published from Pune. Now hereafter, I will be focusing on a particular lineage of the Panamanian grammatical tradition that flourished a particular geographical region which also comes down to this instructor, to this day and that is the reason why it becomes significant to follow this particular line. In doing so, by no means we show any other feeling than respect to other scholars who flourished in other different regions of India. But to highlight the lineage that continues till today, we follow this particular line. So these are some of the students of Vasudeva Shastri Abhyankar, Ganesh Shastri Godbole, Kashinath Shastri Abhyankar. He is the son of Vasudeva Shastri Abhyankar, Shankar Shastri Marulkar, Lakshmana Shastri Joshi Murugudkar and Maheshwar Shastri Joshi. It is these two on the mention on the last two bullets, Lakshmana Shastri Joshi Murugudkar and Maheshwar Shastri Joshi, they will be also referred to in the next slides. So Vaman Shastri Bhagwat, who is a disciple of Lakshmana Shastri Joshi Murugudkar, is an illustrious name in this particular lineage and tradition. He lived between 1918 and 2005. He was a former principal at the Balamukunda Sanskrit College, Telak Maharashtra Vidyapit, Pune. Apart from creating a generation of Sanskrit scholars, he also published a Marathi translation of the first chapter of Vakepatiya, also prepared the first part of the Sukti Ratnakara, a commentary on the Vyakarana Mahabhashya. Next we have Shivram Shastri Joshi, who is the disciple of Maheshwar Shastri Joshi also mentioned in the earlier slide. He is also known, Shivram Shastri Joshi is also known as SD Joshi, who lived during 1926 and 2013. He was traditionally trained as well as trained in the university method. He obtained a PhD from Harvard University and wrote extensively in English. He translated various parts of the Vyakarana Mahabhashya into English and also translated many parts of the Ashtadhyayi into English. It is these two scholars whose training this instructor got for more than 12 years and this instructor considers himself privileged to have received the tutelage of such illustrious teachers. So at this point in time, I salute both my direct teachers and this entire lineage of teachers and scholars who have continued this particular tradition to this day. To summarize, we can say that the tradition of teaching and learning of Panini and Grammar continued in the 20th century and also continues in the 21st century. This tradition absorbed the newly found methods proposed by western scholars and SD Joshi can be said to be one of the stalwarts in this particular area. This tradition tried to enrich itself by adding new thoughts and new theories. Such a tradition continues even today and will keep enriching itself by studying the new technological developments. Thank you. Next we shall look at the other features of this particular Paninian grammatical tradition. Thank you.