 I welcome you all to this lecture in the course Introduction to Paninian Grammar. In this lecture, we continue introducing the overall contents of the course and first we try to understand what do we mean by systemic approach which we shall be focusing on in this course. There are lists or lexicon which are part of the system of Paninian grammar. These lists, lists of words, lists of lexical items in a language, they form the core part of the grammar, the Paninian grammar. These lists or the lexicon, they are arranged in a particular manner and they are governed by certain principles. These principles and these arrangements are made in such a way that they feed into certain rules, thereby explaining the usage that is part of the language. Also these lists of the lexicon is annotated. The items in the lists, they are annotated. These annotations help trigger certain rules. These annotations act as conditions for the rules to apply. Now with this much background, let us look at the textual approach. Here is an important list or lexicon called Dhatupatha. This is a list of verbal roots. Dhatu is a verbal root, patha is the list. On this slide, there is a screenshot of the first page of the book that is referred to in this course and this page displays the Dhatupatha of Panini as ascribed to Panini or Dhatupatha. And here is a list of 48 verbal roots appearing on this particular page. These are also known as bhvada-yaha because at the beginning of these 48 roots appears the verbal root bhu. Bhuv sattayam. This is the entry in the list. There is number 1 given over here followed by the verbal root bhu followed by its meaning sattah. Sattah means existence. The verbal root bhu generally denotes the meaning to exist. This is the meaning of this entry. Now after this entry of the lexical item, there is some instruction, some annotation. Udhātah paras maibhāshah. Now this line tells us something about the verbal root bhu and additional information. This annotation triggers certain kinds of rules to apply with respect to the verbal root bhu. Let us try to understand what this annotation triggers, what it stands for. So, this first word udhātah refers to the vowel in the verbal root bhu and the metalinguistic marking is that it is udhātah. What is the meaning of udhātah and so on? We shall see it later on right now. Just let us understand that udhātah is a mark noted on the verbal root bhu. This triggers the operation of addition of augment e after the verbal root bhu as part of certain kinds of suffixes which are known in the Panangian grammatical tradition as ārdhadhātuka suffixes. For participle suffix t, after the verbal root bhu, bhu plus t, there is no augment but in some other cases this augment will come. Now the word paras maibhāshah in this list, paras maibhāshah. So, the word udhātah triggers the operation of the addition of the augment e after the verbal root bhu as part of some suffixes. When we derive the verbal forms of the verbal root bhu which denote the future tense like bhavita or bhavishyati, the augment e which is added after bhu that is triggered by this word udhātah. Now the next word is paras maibhāshah. This word triggers the operation namely that a certain set of suffixes only are to be added after the verbal root bhu which are otherwise known as paras maibhāshah suffixes. So, we get the forms bhavati, bhavata, bhavanti, bhavasi, bhavata, bhavatha, bhavami, bhavavaha, bhavamaha as against bhavate, bhavete, bhavante. These are not what are actually used in the language. So, the word paras maibhāshah over here indicates that only ti taha ante are added after the verbal root bhu and not te ite ante. This is how this list is arranged together with some annotations, some instructions. This is how the dhātupādha is arranged. Next we come to the list of nominal roots also known as ganapātha. And here you have one more screenshot explaining some examples of ganas. For example, atha ganapāthaḥ prathamod dhyāyāḥ. And here are two examples of the ganas which appear in the first chapter. The first one is sarvādīni sarvanāmāni. This sutra appears at this number in the text vayākarana siddhānta-kaumudi and the ashtādhyayi number is 1127. And here there are some 35 words listed in this gana and the sutra says that the words in this gana, 35 words, they are to be termed as sarvanāma. Pronouns. These 35 words are sarva, vishva, ubhā, ubhāya, dhātara-dhātama, anyātara, itara, tvatva nema samasimha, urvaparāvara dhākshana, tarāparādhārāṇi, vyavasthāyāṁ, asaudnyāyāṁ, svamadnyāti dhanākhyāyāṁ, Āntaram bahir-yogopasam vyanayohu, tyad tad yad yad yad yad yad madas ekad vi yushmad asmad bhavatu kim, 35 words. They trigger some operations in order to generate some specific forms, like sarve, sarvasmai, sarvasmāt, sarveshām and sarvasmin as against rāmāha, rāmāya, rāmāt, rāmanām and rāme. This is how the list of nominal roots will trigger some operations. And on this page, you also see the second gana, namely the svārādhi gana, which is termed as avyāya. Then we also have the metarules, known as paribhāśa-pātha. On this screenshot, you have a list of 30 metarules stated on this page. And this paribhāśa-pātha begins with the paribhāśa, vyākhyānato vīśeṣa-pratipatir nahi sandeha dalakṣanam. And so on. These metarules help understand the functioning of the overall system of panini's grammar, which takes the input from the lists that we have seen earlier, and then the rules that are triggered by those lists. And then we obviously apply certain metarules and then derive the desired output. We also have an important type of text, which is called shikṣā text or paniniṣa-shikṣā, as you can see on the screenshot. Shikṣā texts are primarily the treatises on phonetics. They describe, among other things, the process of speech production, which is also shown with some underline on this particular page, which is part of this screenshot. And we shall study these verses in detail later on. Apart from these lists and these texts, which trigger the application of rules. In this course, we shall also study certain other supplementary aspects of panini and grammar. They are listed on this particular slide. The first amongst them is the teaching and learning of panini and grammar, very important one, because we have said that this tradition continues till today. And we hope that it will continue also in future. This tradition continued from 500 BCE onwards, primarily as part of an oral tradition. The text being memorized and transmitted from one generation to another orally. Then at some point in time, it was also written down and it was also part of the written tradition. In this process, we observe that several scholars, they became part of this tradition. They contributed to the development of panini and grammatical tradition. We shall take a note of these scholars. It would not be possible to go into the details of the contributions of these scholars in this course. We may do that in the advanced course. The other important topic that we shall be studying is about the words in modern Indian languages, which can be better explained by using panini and grammar and also the process of derivation of sentences and words. Let us look at these aspects in some more detail in this lecture. So, teaching and learning of panini and grammar, it continues till today in different styles. The first one is the traditional Parthasala style. And even in this traditional style, there are various schools, various ways. And of course, the university style. And we know that there are separate universities focusing only on the teaching and learning of panini and grammar. There are 15 known Sanskrit universities in India. The curriculum of whose has panini and grammar as an integral part. The degrees that are awarded in both these systems are like MA and PhD in the university style, as well as for example, Vyakarana Chudamani, Vyakarana Ratna and so on in the traditional Parthasala style. There are various approaches in the traditional style notable amongst them are Kaumudi style in which the panini and grammar is taught in the form of a rearranged text, rearrangement done by the Vyakarana Siddhanta Kaumudi. And then there is another style called Kashi ka style in which the panini and grammar is taught and learned in the sequence in which the sutras appear in the text of Ashtadhyay. Kashi ka or Kashi ka vritti is a commentary on the text of the Ashtadhyay. This commentary is the oldest surviving complete commentary on the text of Ashtadhyay. And the current traditional style of teaching and learning of panini and grammar continues in this way as well. Along with these we shall study the newly formed method which is termed as Pumbai method which combines the features of both Kaumudi as well as Kashi ka. This will be an important part to know about the current panini and grammatical tradition. As far as the oral tradition of the panini and grammar is concerned, we have already said that this text of panini and grammar was committed to memory primarily because it is a part of the Vedic lore. It is considered as Vedanga. It is also considered as the main Vedanga, mukham vyakaranams pratham. And therefore panini and grammar got transmitted from one generation to another and continues to be transmitted even today in the same fashion. There are several features of this particular transmission which we need to study. Those features are methods of memorizing the text of Ashtadhyay. There are various methods. One of the methods taught to me by my teacher about which I shall be talking later on is the Faisutra method. Faisutras as a unit. We also note that the current transmission of the panini and grammatical tradition is marked with the features of both the Vedic tradition as well as a non-Vedic tradition. Thus it can be considered as a wonderful confluence of both these traditions. There is another important aspect in this transmission and that is that of a Pushpika, a colophon of a sort in which the numbers and the sutras they are interwoven in a wonderful style. We will talk about this later on. In this oral tradition there is a unique place of sutras with same shape. For example, Atashchopasarge appears twice in the Ashtadhyay, first in 3-1 and then in 3-3. The meanings of this sutra appearing in these two places is different. So, there has to be some precaution that has to be taken in order to remember these sutras distinctly in these two distinct places. This forms an important feature of the oral tradition of the Paninian grammar. Then there are scholars who have contributed to the development of Paninian grammar. There are traditional scholars and the lineage of these scholars. These scholars have composed commentaries and sub-commentaries on them. For example, the Kashi Kabratthi which is a commentary has two important sub-commentaries known as Nyasa and Padamanjari. These sub-commentaries are commented upon by later scholars and we have Tantraprabipa, a commentary on the Nyasa and Makaranth, a commentary on the Padamanjari and the tradition continuance. We also note that the text of Ashtadhyay got rearranged in the course of time from 12th century CE onwards and reached a refined state in the form of the text called Vayyakaranasiddhanta Kavmudhi which has dominated the curriculum of the Paninian grammar in tradition as well as university style education. These scholars developed the Paninian grammatical tradition with their contributions. We shall take a look at the major contributions of these scholars in this course. Apart from the traditional scholars we also note that there are several modern scholars who have contributed in the development of Paninian grammatical tradition and they have composed their texts in English primarily explaining the Sanskrit texts. There are traditional scholars in modern age who have contributed in terms of texts written in Sanskrit. Some of them have also composed texts in English. They have also contributed in terms of ideas. Then there are some modern scholars in modern age who have contributed in English, French, German etc. We bow down to all these scholars and acknowledge their contributions in the development of this unique tradition. Then there are some scholars who have developed some computational systems modeling Paninian grammar. We bow down to even these scholars as their contributions have developed this particular tradition. Then in this course we shall study the pre-Paninian grammarians. The grammatical activity known to Paninian grammar, the background of this grammatical activity namely the Vedic era and of course the corpus on which the Paninian grammar is built. The corpus from which the Paninian grammar is built. We shall study this aspect as well. Apart from the Paninian grammar we also have non-Paninian grammarians who composed their texts. There are other systems of Sanskrit grammar pre as well as post-Paninian. They are considered as non-Paninian grammars. These are traditional Sanskrit texts and there are some modern texts written in modern languages which can be considered as non-Paninian grammars. They are also very important for a student to understand the importance of the Paninian grammar. Another important aspect is the words in modern Indian languages and the Paninian grammar which will be a topic in this particular course. We must realize that Sanskrit is considered to be a historical stage of many of the current Indian languages. As an effect we see that lots of words in the modern Indian languages are borrowed directly from Sanskrit. There are some other words which are borrowed with some modifications and so on with the phenomena like meaning retention, meaning change happening in the modern Indian languages. So examples of words in modern Indian languages which can be better explained using Paninian grammar will be a topic of study in this particular course. We also observe that certain words are coined in the modern era utilizing the generative aspect of Paninian grammar. In this regard we invoke the articles 344 and 351 of the Constitution of India which gave directives about the development of vocabulary in Hindi primarily and also modern Indian languages. Taking inspiration from these articles the government of India established CSTT the Commission for Scientific and Technical Terminology and this commission has brought out more than 70 volumes of vocabulary to be used in Hindi and the general methodology that is followed in producing this huge amount of vocabulary is based on the generative aspect of the Paninian grammar. This becomes an important point of study in this particular course. Then we also study the process of derivation of sentences and words. As we shall see the term Vyakarana assumes the segmentation and then using these segments the higher units get derived. So derivation of words from roots using the rule based system and then derivation of sentences from those words once again using the rule based system is an important topic that we shall cover in this course. We shall also study the principle of compositionality which functions in three levels in the Paninian grammar Artha, Shabda and Swara. The Paninian grammar is composed of the sutras not all sutras are equal they do perform different kinds of functions accordingly there will be different types of sutras. So different types of sutras are composed to meet different requirements of the system. What is the philosophy behind such formulation? This is the question we shall ask and try to address. In other words what makes one type of sutras different from the rest and we shall try to address this question with some examples of sutras. What would be the prospective questions? Say for example decode a particular sutra follow some methodology and decode it. Then other very important type of question is given some data analyze it and form on your own rules to explain those data and then tally the rules that you have formed with the rules formed by Panini and try to see what is the difference and try to understand the methodology used by Panini. What is important is the conceptual clarity. I must also introduce a practice that I am going to follow in this course. In every even lecture I am going to introduce the benedictory verse of this statement also known as Mangala Charana found at the beginning of celebrated texts in this Paninian grammatical tradition. On this slide we find the very first verse which is generally recited at the beginning of the study of Paninian grammar. I shall recite it for you. What this means is salutations are to that Panini, the great Panini who after having obtained the initial 14 sutras from Lord Shiva constructed the entire grammar. What these 14 rules or sutras are we have noted them down in the previous lecture. Salutations are to that great Panini. This is the Mangala Charana that is generally recited at the beginning of the study of Paninian grammar and we have also recited it now. There is another practice that I am going to follow in this course. After this Mangala Charana I am also going to recite 5 sutras at the beginning of each Pada or sub-chapter in the text of Ashtadhyayi and in this lecture I am going to begin with the first Pada in the first Ashtadhyayi and these 5 sutras are Vraddhiradayic, Adengunahan, Ekogunavraddhi, Nadhatulopa, Ardhadhatuke, Nithicha, I repeat, Vraddhiradayic, Adengunahan, Ekogunavraddhi, Nadhatulopa, Ardhadhatuke, Nithicha. We will continue doing this in each even lecture. Here are the references and I thank you for your patience. Thank you.