 Welcome, I welcome you all to this lecture in the course Introduction to Paninian Grammar. In this course now we are studying various topics related to the Sutra. In this lecture we shall study the types of rules, types of Sutras. Our study will address these following questions related to the Sutras. These are the rules stated in the Paninian grammar which account for the derivation process of the speech form that is spoken by the community of speakers of some script. So, the questions that we shall address and in fact we have addressed some of them, they are what is a Sutra? This we have addressed. What are the types of Sutra? This we shall address in this lecture and in future we shall then see what is the reasoning behind classifying Sutra in this particular form. Partly this will be covered also in this lecture. How to make the meaning of the Sutra? This will also come in later on. What is the speech form that is generated by the Sutra? What is the speech form that is not generated by the Sutra? The answers to these questions they will form part of the explanation when we look at different types of Sutras. What is the derivation process supported by the Sutra? So, here we shall see how different types of Sutras they constitute one big derivation process. How do they function together? As a system this we shall see, this we shall study when we look at the derivation process that is supported by the Sutras. Right now let us try to focus on the second bullet on the slide namely what are the types of Sutra? So, there are six types of Sutras as stated on this particular slide. They are also mentioned in a verse in Sanskrit in which all these names are collected together. I repeat six types of Sutras. Namely Saudnya Sutra meaning thereby the technical terms that are used. Paribhashah. Paribhashah stands for meta-rules. Vidhi which stands for the rules which prescribe the prescription rules. Niyama. Niyama stands for the restrictions. Some rules are restricting some other applications. Athidesha extension, extension of certain qualities from element X to element Y in the process of derivation. And here we shall study once again in detail the concept of substitute and the process of substitution which is an extremely basic fundamental process as far as the Paninian grammatical process is concerned. And finally Adhikara namely the domain heading Sutras. So, these are the six types of Sutras and as is clear we do require all these different types of Sutras. There should be some Sutras which should talk about the domain heading. This is purely meta-linguistic the Adhikara Sutra. Then there should be some Sutras which define certain technical terms which capture the lexicon in certain categories on which certain rules do get applied. Then there are some meta-rules. So, those rules should be able to explain how the rules function, how the rules interact with each other and so on. Then there are certain rules which prescribe certain element after certain element in the process of derivation. So, this is the derivational prescription. How the derivational process should begin with? Then what next step it should take? Then what next step it should take and so on and so forth until it returns the output. So, Vidhi here clearly means the prescription as far as the derivation process is concerned. And then there are certain restrictions to this to the process that are described by the Vidhi Sutras. These are some of the reasonings and as you can see all these 6 types of Sutras they have different functions as far as the system of grammar is concerned. They are all useful, they are all complementary to each other. Now, let us look at in brief some information about these 6 types of Sutras. First comes the South Nya Sutra or the technical terms and we are going to study some of these terms in more detail later on. Right now, let us take this brief information as an introductory information. The technical terms are the base of the system of this particular grammar. They tell us about the theory of this grammar. So, it is extremely important to study the technical terms the Samdhyas used in this particular grammar. For example, the technical term Padha which is defined in Paninian grammar as Supingantam Padham by 1, 4, 14 which is extremely important and which also tells us quite a lot about the overall theory on which this grammar functions. What is a sup and what is a thing? We have viewed this, we have studied this aspect when we looked at the concept of Vibhakti when we were studying the concept of it or marker in detail. So, a verbal element at the end of which appears thing or another verbal element at the end of which appears sup is what is called a Padha and it is the collection of Padhas which is the Vakya. So, Padha is an important constituent of the sentence to be derived. There are some other technical terms like Prakriti and Pratyaya. Prakriti is not defined by Panini. Prakriti is not used also by Panini in this sense. So, the term Prakriti is assumed by Panini in this grammar but the word Pratyaya is used in fact used in this grammar. However, there is no clear cut definition provided in the Sutras. The definition of Pratyaya is not provided in the Sutras themselves. So, the later commentatorial tradition does try to provide this definition and we shall also study these concepts in detail little later. We have already explained the concepts in brief at the time of explaining the overall structure but we shall take a closer look at them later on. Now, the Pratyayas are of two types sup and ting as mentioned earlier and then they correspond with two different types of Prakriti. Sup corresponds with the Prakriti called Pratibhatika and ting corresponds with the Prakriti called Dhatu. So, there are two types of Prakriti and two types of Pratyayas. Now, what are the definitions of Dhatu and Pratibhatika? They are provided in the Paninian grammar and here we have presented only one of them. In fact, there are two definitions given by Panini which we shall study later on. The first one is Bhuvadayodhatavaha defining the non-derived verbal root and also Pratibhatika, Arthavad, Adhatura, Apratya Pratibhatika defining the non-derived Pratibhatika. So, Dhatu and Pratibhatika are the very core terms, technical terms defining what is a Prakriti as far as Paninian grammar is concerned. The entire grammatical structure is we can say based on these two Prakriti's Dhatu and Pratibhatika and also the Pratyayas. It is to be noted that the Pratyayas are not derived, they are always undirived and they form therefore as the very basic building block always. Then there are other important terms like Vakya or sentence. This is used in the text of Ashtadhyayi, the Paninian grammatical text. However, it is not defined by the text of Ashtadhyayi. It is the Vartikkar or Katyaayana who took it upon himself to define what is a Vakya and we shall study even this definition while we look at the Savudnyas in detail. Similarly, the term Karaka is used in the Ashtadhyayi, but it is not defined by the Ashtadhyayi. The Karaka can be roughly translated as the role that different entities play in the accomplishment of a given action to be described. Similarly, there are other technical terms like Karthru and Karman. Karthru is stated by 1454, Karthru means agent. This is well defined, Swatantrakarta and we shall study in detail about this concept. Similarly, Karman, an object is also defined by 1449. These are some of the technical terms which are in the domain of meaning as well as higher units of words. Then there are some technical terms which are purely metalinguistic. They also are part of this system. So, with this brief information about the technical terms, let us move towards the next type of sutras, namely the Parimhasasutra which is a meta-rule, meta-rules of Paninian grammar. Meta-rules are the rules of the meta-language. How does the meta-language function? So, we have studied three features of the meta-language. The first one was the word form being the meaning of the word form. That is stated by the sutra 1168 which is a Parimhasarul which is Swamrupam Shabdasya or Shabdasudnaya. Then we also saw that the meanings of the cases are defined by certain rules. For example, the meaning of the seventh case is immediately before. Now, this is stated by 1166, Tasman nithi nirdhishtey purvasya. Similarly, the fifth case meant immediately after. Even this is defined by 1167, tasmadi tit tarrasya. These are some of the meta-rules and there are some more also describing about the place of substitution, etc. And these we have seen some of them. We shall see more of them later on when we study the Parimhasarules in detail. The next one is Vidhi type of rules. Vidhi is a prescription and as we said Vidhi in this case of grammar stands for the prescription as far as the derivation process is concerned. So, the most important aspect as far as the derivation of a sentence is concerned is the relations that the lexical items have with other lexical items. Otherwise, the lexicon is available, but when it is brought, when an item is brought out of the lexicon picked and put in combinations, it is the relation of this lexical item with the other lexical item that plays a prominent a crucial role. This is what in fact is the sentence which we have been highlighting by colors given to the given to the plus signs. So, precisely this aspect which is to be which needs to be prescribed and that is why that is why it is the Pratyayas which are considered to be prescribing this element. So, the Pratyayas which are stated in Chapter 3, 4 and 5, they are considered to be the Vidhi Kanda of the Ashtadhyayi, the section which prescribes the Pratyayas, the section of Vidhi as it is called. So, we can sum up the discussion that we did so far by saying that Pratyayas is the core prescription in the Ashtadhyayi. On top of it, then there are several other prescriptions which prescribe certain kinds of changes that are to be brought about to the Pratyayas or to the shape of the Prakriti and so on and so forth. But the core prescription is that of a Pratyayas. A lexical item is picked up from the lexicon and now what is its relation with the other items. This is specified by the Pratyayas and that is why this is considered as the core prescription in the text of the Ashtadhyayi. So, which word element in which meaning is to be added to which other root element preferably left hand side to form a higher unit. This is what is stated by these Pratyayas and that is why they are the pillars of the construction called sentence and that is why chapters 3, 4 and 5 which contain the Pratyayas are considered to be Vidhi Kanda for the Samskrit language. So, for example, in the meaning of an agent who is third person and singular, anthi is to be added to a verbal root. This is what is prescribed by 3, 4, 7, 8 and on top of it there are some other operations that occur because of 7, 1, 3 and then we get the verbal forms by adding anthi to the verbal roots, patha meaning to read, vada meaning to speak, meaning to eat and then we get the forms pathanti, vadanti, khadanti which then express the meaning the third person plural agents of the action of reading. That means those who perform the action of reading who are in the third person and plural. So, they read. Similarly, vadanti, third person plural performers of the action of speaking. That means they speak, they all speak. Khadanti which expresses the meaning namely third person plural performers of the action of eating that is they eat. This is how the suffix anthi is prescribed, the Pratyaya anthi is prescribed after these verbal roots in order to bring about these derivations to return the input in the form pathanti, vadanti and khadanti. This is in a nutshell what with the or prescription is but we shall study this in detail later on. Then comes an important rule called miyama and here we are explaining it in a little bit detail because this is little difficult. We shall take it up once again but here are some other interesting notions to be remembered. Miyama is restricting the application of other rules. This is a very peculiar kind of rule. Why peculiar because it is a positive statement rather a restatement of the fact which results in negation, which results in elimination and that is why we call it a peculiar kind of rule. Let us take an example. 8223 Sanyoganthaschalopah says that given a word a padha which is what is indicated by two square brackets at the end of which appear two consonants. The final one termed as C1 and the penultimate one termed as C2. C stands for consonant so there are two consonants consonant 1 at the end, consonant 2 at the penultimate position of the word and then there are some other elements, other sounds preceding them. In this case given this environment C1 which is at the end is deleted and the resultant word form would be dash dash C2. C1 is deleted and because this is a padha we also have the three dashes indicating that there could be some other environment however that environment is not influential in bringing about this change. The fact that this is a word and at the end of the word there are two consonants 1 is C1 and 1 is C2 this fact itself triggers the operation 8223 and when this rule applies on this stage C1 gets deleted and what we have is C2 as a returned output after the application of 8223. Here is an concrete example if we have Goman and Th. Here there are two consonants coming at the end of the padha C1 is Th, C2 is N. In this case now 8223 applies and this C1 gets deleted and now we have only C2 at the end of the padha. So we get the finally derived form Goman as the returned output of 8223. This is not niyama this is a vidhi now comes the niyama now comes the restatement 8224 this is a niyama sutra the sutra is rat sasya rat sasya what this sutra says is that given a padha which is indicated by the square brackets at the end of which come two consonants noted as C1 and C2 as before if C2 is R then among all C1s only S is deleted Sir is deleted this is what it states rather it is restating what is stated by 8223. So given this case dash dash R S R Sir at the end of a padha if this happens only then this Sir gets deleted and you get dash dash R as the returned output after the sutra 8224 applies meaning thereby that only S can get deleted if preceded by R in a combination of Cc implying that if this R is followed by any consonant which is non S. So if the padha is such that there is dash dash and at the end you have penultimate position you have R and in the final position you have another consonant which is not S then this not S is not deleted to be shown in the equation form once again we can say that dash dash R not S remains dash dash R not S it does not become dash dash R that is not the returned output as far as this sutra is concerned this is what this sutra states. So in a way it restates what 8223 says and because this is a restatement it negates ultimately as far as its meaning is concerned and it eliminates certain options the restatement is that S gets deleted and because this is a restatement this is not needed so from this we conclude we infer that all non S is not deleted so this is the elimination that all non S will not be deleted at this position in this environment this is the negation resulting from a positive statement rath sasyam so we get the output as dash dash R not S remains as it is no change happening no non S gets deleted this is how a niyama sutra functions we shall study this more as to what purpose this serves later on in some more detail. Let us proceed towards the next type of sutra namely ati deshan which is extension substitution is the main technique used in the ashtadhyayi for derivation of higher units and the suffix what is used to indicate this substitution what is the general idea is the following we say that we say that X is replaced by Y in a given condition or given environment now after the replacement Y assumes the place as well as the properties limited amount of properties of X so after the replacement Y assumes the place and the properties which are limited in number of X therefore we can restate this by saying that limited number of XS properties are extended to Y because Y is replacing X so XS properties are extended to Y and this is also explained by the tradition using common day to day examples but the very famous sutra for this extension is sthanivat adesah anal vithau which means the properties which are non phonological ones of a substituent are extended to the substitute here is a concrete example in the derivation process when we are at this stage but plus G this is achieved by 3478 and now we apply 713 on this stage and get plus auntie as the derived output what this 713 does is substitutes this by antha here is the substituent antha is the substitute now the properties of G namely 3 p slash 3 third person plural agent present which are its meanings they are all extended to auntie auntie also means agent presentence etc third person plural etc the properties of G are extended to auntie however these are non phonological properties the phonological property is not extended G is a consonant beginning element auntie is a verbal beginning element so the consonant beginningness of G is not extended to auntie because this is a phonological property but the other properties are definitely extended this is what the sutra sthanivat adesah anal vithau states and we shall have occasion to study this further in detail but this is what in brief is adesah a very important type of sutra and finally we have adhikara sutra the domain headings rules in the astadhyayi are arranged under several domain headings and it is these domain headings headings which give us idea about the overall content spread in the text of astadhyayi for example the word pratyayaha is considered as an adhikara a domain heading which governs the sutras from 3 1 1 to 5 4 1 16 chapter 3 chapter 4 and chapter 5 the biggest ever adhikara biggest ever domain heading which covers 3 chapters and 12 sub chapters in all so in this adhikara we know that the pratyayas are stated the suffixes are stated then we have gnya prati padhikara another adhikara which governs sutras from 4 1 1 up to 5 4 1 16 so it covers 2 chapters with 8 sub chapters then we have angasya which covers sutras from 6 4 1 up to 7 4 97 1.1 chapters namely 5 sub chapters then we have dhatoho which governs the sutras from 3 1 91 up to 3 4 1 1 7 that is 3 sub chapters plus some more sutras in the third chapter what these adhikaras tell us is that in the sutra that comes from 3 1 suppose the number of the sutra is 3 100 then this sutra 3 1 100 is talking about a pratyayah which is added to a verbal root at least this basic information in the form of a template is available which is then filled in by respective specific information similarly if we are dealing with a sutra namely 4 1 50 for example then we know that this sutra must be dealing with a pratyayah which is stated after a pratyapadhika the general slots are the template is known which is filled in by the specific information provided by that sutra specific sutra this is what the adhikaras enable us to do this is how the 6 types of sutra are stated in the paninian grammatical tradition and we continue to study them one by one hereafter first we take up the sabdhyasutras later on in the subsequent lectures now before closing as is our practice let us recite the mangala charana of another very important commentary text called brahatshabdindu shekhara composed by nagesha bhatta here are the two verses nagesha kila nagesha vashitaartha vichakshana shiva bhatta sutodhi man upadhyayopanamakha natva phanishamishanam kav mudhyartha prakashakam manoramo mardhadeham tanve shabdindu shekharam I repeat nagesha kila nagesha vashitaartha vichakshana shiva bhatta sutodhi man upadhyayopanamakha natva phanishamishanam kav mudhyartha prakashakam manoramo mardhadeham tanve shabdindu shekharam and today's five sutras which are taken from six point two sixth chapter second sub chapter they are the following ones and I read thank you for your attention