 Welcome, I welcome you all to this lecture in the course Introduction to Paninian Grammar. We are studying the process of speech production and then in this process we studied the concept of non-compositionality and then we started studying the concept of compositionality which is very fundamental to understand understanding the system of Paninian grammar and that is why we started studying this concept. We said that the compositionality exists at 3 levels, at the Artha level, at the Shabda level and also at the Swara level in the Paninian grammatical tradition. Then we started studying the compositionality of Artha and we introduced the concept of Andhvaya Vethireka. We also introduced the source namely the Vyakaranamahabharsya of Patanjali in which this concept is elaborately explained using peculiar examples and so we said that from this sentence meaning we derive the components. Then we also said that the exclusive sentence meaning is the meaning of the combination of these component meanings that is what is exclusively the sentence meaning. Now in this lecture we shall study the meaning of these components of the sentence as described in the Vyakaranamahabharsya. So, we shall study the compositionality of Artha mainly the padarthas. So, the Vyakaranamahabharsya said that padarthanam aghisambandha vake bhavati and then it concluded by saying that So, when an individual padartha which is linked to the generic template of the other padarthas which gets filled in by the combination of the padarthas and that is what makes the vakyartha. This is what we have studied so far. Now after studying this vakyartha which is made up of padarthas WM1 plus WM2 and WM3 etc and we said that this plus is what is exclusively the sentence meaning. Let us now study what is WM1 and WM2 and WM3 made up of what are its components. The same process of Anvaya and Vethirika which was described in the Vyakaranamahabharsya earlier is applied to word meanings namely the padarthas and also the words padars. Now we will focus in this lecture on the word meanings namely the padarthas. We will focus on padars and vakyas later on. Now when we focus on padarthas, we find that each word meaning padarthas is found composed of the following three elements. One is the meaning of the left hand side element also known as the root meaning which is generally placed on the left hand side. The second part is the meaning of the right hand side element also known as a suffix, suffix meaning namely pratyayartha which is generally in almost all the cases placed on the right hand side and then of course the relation between the root meaning and suffix meaning namely pratyayartha. This relation is also an important part of the word meaning just as it was an important part of the sentence meaning it is also important as far as the word meaning is concerned as far as the padarthas is concerned. Let us take the same example that we took earlier. The sentence that we took was and we said that this is the result of the collected meaning namely Ram goes to a village. So this one unit of sentence meaning is composed of three word meanings they are WM1 which is to a village, WM2 goes and WM3 Ram. Now if we look at these word meanings we also find that by applying the same process of Anvaya and Vatireka we also find that these word meanings can be said to have been composed of its components namely village and two. Goes can be said to have been composed of two components namely Go and ES and then Ram can be said to have been composed of by two components namely Ram and 0. So these are now the components which make up the word meaning. Padartha is made up of the prakrityartha and pratyayartha. Village is the prakrityartha. Two can be said to be the pratyayartha. Go is the prakrityartha and ES seems to be the meaning of the pratyayartha. ES can be said to indicate the meaning of the pratyayartha. Ram can be said to be the meaning of the prakrityartha and 0 can be said to be the pratyayartha in general. So now what we said about the sentence meaning is also true about the word meanings namely that the word meaning is a collection of root meanings and suffix meanings. Plus sign in between the root and suffix meanings is the word meaning which is something additional over and above the meanings of the root and the suffix. This meaning indicated by the plus sign cannot be assigned to any particular verbal element and also the meanings assigned to these verbal elements. But this is assigned to the combination of the root and the suffix. That is the reason why we call this an exclusive word meaning. Padartha the meaning of the plus sign. Once again this additional meaning is always relational as is the case with the sentence meaning. What this means is that this meaning which is relational links two or more meanings of the verbal elements together. In this linkage there is also a head modifier relationship which is implicit not stated by any of the words but stated only by the combination. It is the relational meaning which is regarded as the head of the unit and the respective root and suffix meanings are regarded as modifiers within the padartha. The root and suffix meanings are also structured in a particular rule based manner. Now within the root meaning and the suffix meaning also we will find some head modifier relationship which we will talk about later on. Now when we look at the word meanings we have to say that one of the meanings has to be an action whose description involves other root meanings as parts of the action. Now there could be some root meanings which can be linked to other root meanings that is other than action. So these root meanings convey the meaning namely other than action. So there will be a head modifier relationship between these non-action meanings as well. This is what is understood as far as the word meanings are concerned. Let us now focus on the components of the word meanings padartha namely pratyayartha and the prakrityartha. Pratyayartha is the suffix meaning. Let us try to see what this suffix meaning stands for. What is it that it is composed of? So suffix meaning is generally considered to be the head of the padartha. As far as the contrast between the suffix meaning and the root meaning is concerned. Now in this scheme that we are following the suffix meaning is denoted by a symbol, a notation namely tm which is termination meaning. Generally these termination meanings or the terminations generally the terminations explicitly express relations of the root meanings namely the prakrityartha. Generally the termination meanings are the relations between the root meanings namely the prakrityarthas. These relational meanings mainly link the verbal root namely dhatu with the nominal roots namely pratipadikas and obviously their meanings. Sometimes the relational meanings also link the meanings of the nominal roots as well. At least one word meaning that is padartha it is such where the suffix meaning namely the prakrityartha is identical with the root meaning namely the prakrityartha. So the point is that the prakrityartha links the meanings of the verbal root and the pratipadika mainly. As we have seen earlier it is the action which is considered to be the head in the sentence. A speaker wants to convey an action mainly in which several entities participate as participants which bring about the accomplishment of that particular action. And so this occupies the main position as far as the word meaning is concerned. Similarly there could be some other meanings also and we shall see what they are. The relational meaning expressed by the suffix is different than the combinatorial meaning which is based on the combination of words. The difference we must understand. The point is that the sentence meaning is composed of the word meanings and here we are talking about the word meanings which is composed of the root meanings and the suffix meanings. So the relational meaning which is expressed by the suffix which is part of the word meaning padartha is not the same as the relational meaning expressed by padarthas which is part of the sentence meaning. This difference exists as far as the hierarchy is concerned and not the nature. So we can say that one can point to this verbal element namely a suffix and say that this suffix expresses this meaning. This is the difference which is not possible as far as the sentence meaning is concerned. So in sentence meaning you cannot point to a verbal element and say that this combinatorial meaning is the meaning of this particular element. But when we talk about the relational meaning expressed by the pratyay itself you can point out to the word and say that this relational meaning is expressed by this verbal element namely the suffix. Now the point is that this suffix meaning acts as the head. Although this is the head in the process this meaning comes later and the root meaning is decided first by the speaker when he collects the meaning as far as the stage described as atma buddhya sametyarthan. So after having collected the root meaning first the suffix meaning is then collected and attached which expresses the relation of that root meaning with the action or the other nominal meaning. If the root indicates an action then it is connected to the other nominal meanings. But if the root indicates or denotes the nominal meaning then the suffix attached to it expresses the relation of that root meaning with the action meaning. The suffix meaning which links the root meanings with the action are technically termed as karaka. So one thing to be noted here is that karaka is by nature a relation. The relation of different entities with an action this is part of the meaning. We have to be very clear about this terminological difference. We keep hearing people we keep hearing that there are 8 karakas. There are 7 karakas. People used to describe karakas in this fashion. We have to be very clear about this. There are neither 8 karakas nor 7 karakas. What people are referring to generally when they say this is what is also associated with the karaka namely the vibhutti which we have seen earlier which we have studied earlier when we studied the concept of it. So there are 8 vibhutti yes and vibhutti is the feature of the sound or the word that is audible. Karaka is the feature of the meaning. Karaka is in fact the meaning and what kind of meaning relational meaning which is the suffix meaning. So this distinction has to be very very clear. Karaka is part of the meaning and the relational meaning at that. So relation of different entities with an action is what is primarily the meaning of karaka. We can say that roles that are played by different entities in the accomplishment of that particular action can be called karaka in a way. We can also go further and say that the idea of the speaker about the role different entities can play with respect to the accomplishment of an action can be called as karaka. But we shall study the concept of karaka later on. We are just mentioning the clues which we shall develop later on in this course. This is what is the idea of karaka. There are 6 karakas noted down by panini. They are karata, karma, karana, sampradana, apadana and adhikarana. These are all very famous karakas. So we have to be very clear about the number of karakas as well. How many karakas are there described in the panini grammatical tradition? If this question is asked, the one and only answer to this question is 6. Please be careful about using these terms and the confusion that is generally caused. There are only 6 karakas and karakas are the relational meanings. They are not the words. They are not the features of the words. They are the meanings expressed by the words. So karata, karma, karana, sampradana, apadana and adhikarana, these are the meanings. We confuse them sometimes with the words. Sometimes it is understood because of the brevity principle which works. Sometimes we do this but we have to be clear that these karakas, they are part of the meanings. Now if we look at the order in which they are defined by panini, we find that this order is different than what is presented above. And what is that order? Apadana, sampradana, karana, adhikarana, karma and karata. This is how panini states the karakas, apadana is stated by 1425, sampradana is stated by 1432, karana is stated by 1442, adhikarana is stated by 1445, karma is stated by 1449 and karata is stated by 1454. This is how panini states them. What is the significance of this order? We shall study this facet when we look at the definition of all these karakas in detail later on in this course. Apart from the karakas, the suffix meanings that we are describing just now also involve some other additional meanings namely the number and in Sanskrit there are three numbers, one, two and three also associated as part of the relational meaning. Also gender, three genders masculine, feminine as well as neuter they are also conveyed by the suffixes, so are part of the suffix meanings. And also the persons prathama, the term prathama is used in Sanskrit paninian grammar to indicate he, she and it, they in plural. This is what is conveyed by the prathama purusha or the prathama first, not first prathama person. We refrain from translating prathama as something, we keep it as it is as a technical term and we shall study this further when we look at the saudhnya sutras in the paninian grammatical tradition. Then comes madhyama person which is indicated by the pronoun u in singular and y capital in plural. And finally uttama purusha which indicates i capital and in plural v. This is also conveyed by the suffixes, so they are part of the suffix meanings. Also the tense or the mood namely vartamana or bhuta or adnyarth as we shall see in the case of abhiyaja. These are also conveyed by the suffixes. Also there are relations like possessed possessor which is swaswami bhava part and whole relation avayavibhava and so on and so forth. They are also conveyed by the suffixes, so they are also the suffix meanings. These suffix meanings are arrived at once again by applying the same procedure described in the vyakranamahabhashya notably the anvaya and the vethireka. Now let us look at the root meaning. What after all constitutes the root meanings? prakrityartha. The root meanings are classified into two broad categories action and non-action. Action is known as kriya or dhatvartha the meaning of the dhatu. Dhatu is the verbal root which we shall study later on. Then non-action meaning is known as namartha or pratipadikartha. We also study the concept of pratipadikartha when we study the saudmyasutras later on in the course. The non-action meaning includes the meanings of nouns, pronouns, adjectives, adverbs, indeclinables, etc. Everything other than the action comes under the umbrella of non-action meanings. These are typically the meanings of the roots. So they are called prakrityartha. Pratipadikartha includes the universal as well as an individual aspect of meaning as well as gender, number, etc. The pratipadikartha is classified into two once again, compositional as well as non-compositional. The non-compositional pratipadikartha is that meaning which cannot be shown to have components. The compositional pratipadikartha is that meaning which can be shown to have components and these components once again could be action and non-action. So there is this recursive process in which the componential meanings can also be constructed. The verbal meaning can also have part of compositionality in which only the verbal meaning once again plays an important part of as component and the suffix meanings also act as the components. As far as the verbal meaning is concerned, the action meaning is concerned, it can also be shown to be composed of the meanings which are non-action meanings and the suffix meanings. So in a nutshell, the compositionality of the padartha can be shown in this particular form of the equation followed by the specific example. So the padartha which is WM1 is composed of root meaning 1 plus termination meaning 1. Then the WM2 can be shown to be composed of root meaning 2 plus termination meaning 2 and the WM3 can be said to be composed of root meaning 3 and termination meaning 3. Now this WM1 plus WM2 plus WM3 when combined can be said to express the SM1 which is the sentence meaning. So we take the example, grammar plus karma, these are the meanings of the roots and suffixes. So, grammar is the root meaning 1, karma is the termination meaning 1 which constitutes one padartha which in its term constitutes the vakyartha. Gamanah is the root meaning 2 and vartamanah, karta, prathama and ekha, these are the termination meaning 2. When they are joined together, they convey the WM2 which in its term constitutes the sentence meaning. And finally, Rama which is the root meaning 3 and there is 0 meaning as far as the termination meaning 3 is concerned that is it is identical with Rama which we shall study later on. So, this is your termination meaning 3 which constitute the WM3 the word meaning 3 which in its term constitutes the vakyartha. So, here the one sentence meaning which is composed in 3 word meanings which in their term are composed of root meanings which are 3 in number and termination meanings which are also 3 in number. This is how the sentence meaning can be shown to possess components. Similarly, if we take another example which is taken also by the Vyakarana Mahabhashya we say that root meaning 1 plus termination meaning 1 constitute one word meaning which is WM1, root meaning 2 and termination meaning 2 constitute WM2 and so on because here there are 4 words. So, we have an additional element called root meaning 4 and termination meaning 4. So, devadatta is that root meaning 1 followed by 0 termination meaning 1 followed by go which is the root meaning 2 and karma which is the termination meaning 2 they constitute one word meaning WM2 followed by abhyajana which is the root meaning 3 followed by adnyartha which is the mood which is the termination meaning 3 plus karta and madhyama and ek all these are the termination meaning 3. So, they all constitute the WM3 showed by one bracket followed by the root meaning 4 which is shukla and the termination meaning 4 namely karma and all these 4 they constitute one sentence meaning and this continues. You can have more sentences and sentence meanings which can be analyzed in this fashion. Here we are focused on the sentence meanings which can be shown to possess the constituents in the form of padarthas which in their turn can be shown to possess the prakrityarthas and the pratyayarthas. To summarize the discussion that we have done so far we say that from the sentence meanings the word meanings are extracted from the word meanings the root meanings and the suffix meanings are extracted root meanings and suffix meanings are the linguistic atoms as far as the meanings are concerned. The compositionality in the meaning gets reflected in corresponding word level as well as accent level compositionality of words and compositionality of accents shabda and swara. The root meanings and suffix meanings are regarded as the base for generation of the process of speech. Reversing the process of extraction helps generation of the speech. In this process the status of the head also gets correspondingly reflected to the respective units just as the suffix meaning is considered as the head the suffix will also be considered as the head at the shabda level and also the accent of the suffix the pratyayaswara will be considered as the head at the swara level and this concept of head also gets expressed in the respective levels by those respective elements and therefore then the structure of these levels also gets defined as well. We shall study this aspect later on when we now look at the compositionality of shabda and the compositionality of swara. To close as is our practice we recite the Mangala Charana taken from the celebrated text in the Panigyan grammatical tradition. In this lecture we have selected the Mangala Charana which appears at the beginning of an important text called Paribhashendu Shekhara which is composed by Nagesh Bhatt and the Mangala Charana is Nathva Sambam Shivam Ramha Nagesh Kuru Te Sudhi Hi Balanam Sukhavodhaya Paribhashendu Shekharam I repeat Nathva Sambam Shivam Ramha Nagesh Kuru Te Sudhi Hi Balanam Sukhavodhaya Paribhashendu Shekharam and as is also our practice today we shall recite the five sutras at the beginning of the third sub-chapter of the fifth chapter the fifth adhyaya and the third padha the first five sutras and they are I repeat Thank you for your attention