 I welcome you all to this lecture in the course Introduction to Paninian Grammar. So far we have looked at the background of Panini's grammar, the grammatical activity that went before Panini, the grammarians whose names are mentioned in the grammar of Panini and we concluded that Panini inherited a very active grammatical scenario. He improved upon it and refined his grammar which stood the taste of time and has come down through oral transmission from generations together to this date which we shall study hereafter. In today's lecture we shall visit some post-Paninian grammarians, take a look at their contributions, their works in brief. It is these grammarians who have studied Panini's grammar in the course of time and have improved upon the original grammar through various ways. So today we shall study post-Paninian grammatical literature, the tradition which continued studying Panini's grammar namely Ashtadhyayi and improved. The foremost of these scholars is known as Katyaayana who is believed to have lived around 300 BCE. Katyaayana is also known as a Vartikkar meaning thereby that he composed the Vartika, therefore he is a Vartikkar. Now what is a Vartika? Vartika is defined on the slide in this verse. Uktanukta duruktanam chintayatrap pravartate tangrantham vartikamprahuhu vartikadnyam manishnaha. I will read it again without any break. Uktanukta duruktanam chintayatrap pravartate tangrantham vartikamprahuhu vartikadnyam manishnaha. The experts of Vartika call that text Vartika where deliberations happen over something that is already said, uktan, something not said anukta and something wrongly said durukta. So that statement is Vartika. Katyaayana does these deliberations in relation to the statements made by Panini, the sutras of Panini and he thinks about what is said by Panini, something in the course of time that requires to be said which is not said by Panini and something that is not required in the course of time, wrongly said. So there are corrections that are offered and they are deliberated upon that is the role of Katyaayana and that is why it is extremely important to note the contributions of Katyaayana. One of the key contributions of Katyaayana is the definition of sentence which is not explicitly provided by Panini in his astadhyayi but Katyaayana formulates this definition through his Vartika and there are several such contributions which we shall study when we deal with those topics. Next, we have a great scholar called Patanjali who is believed to have lived around 150 BCE. He is believed to have composed a text called Vyakarana Mahabhasya, the great commentary on the sutra text of Panini called astadhyayi. Just as it comments on the sutras of astadhyayi, the other most important task it performs is the collection of Vartikas. Katyaayana is the main Vartika kara but Patanjali also collects Vartikas from several other Vartika karas which discuss the sutras of Panini and discusses those Vartikas. Sometimes these Vartikas talk about the formation of a particular word form, sometimes they talk about the general philosophy of grammar, philosophy of language and so on. Patanjali takes those statements forward, discusses them and points to the direction in which conclusions can be drawn. Sometimes he just points towards the conclusion without actually drawing the conclusion and it is the task of the later commentators who take it upon themselves to draw the explicit conclusions. So Patanjali offers a great commentary looking at various views that can be available on certain points and does not even hesitate sometimes to reject the sutra of Panini. Similarly he does not hesitate in rejecting the proposals put forward by the statements of Katyaayana, a very strong, very bold and an authoritative author in the tradition of Panini's grammar. His commentary is horizontal in the sense that it discusses the wordings within the sutra but at times it becomes vertical that means that there are lots of cross-referencing references that are found. So this commentary becomes extremely valuable, extremely important. Even modern linguists, historical linguists as well and other linguists as well find this commentary extremely important. Patanjali is Vyakarana Mahabhashya. So we have studied the three Munis of Panini grammatical tradition. Some information about them we have gathered, Panini, Katyaayana and Patanjali. These three put together form a core of Panini grammatical tradition and therefore this tradition now is also known as Trimune Vyakaranam. The Vyakaranam which is composed of, which is deliberated upon by Trimune's, Panini, Katyaayana and Patanjali. Therefore Trimune Vyakaranam. Patanjali does not comment on the entire text of Ashtadhyay. He comments on approximately 1300 sutras. And there are some other 400 sutras which are referred to in his text. The remaining sutras remain uncommented by Patanjali. Nonetheless the discussions that we have on these 1300 sutras are very rich. The language of the Vyakaranam Mahabhashya is very lucid, very attractive, impressive. Let us proceed further and look at some other important authors in this post Paninian grammatical tradition. We will not be able to cover all. We will note some trends. We will take note of some important authors and we will highlight the stages and their contribution. The next important author in this tradition is Bharathri Hari. We have no records of this tradition in the period in between 150 BCE and 5th century CE. There are some stray references found in the text of Bharathri Hari about the tradition that he belonged to. He composed a text called Vaakya Padiyam, one of the very important texts in the Paninian grammatical tradition and also a commentary on the Vyakaranam Mahabhashya called Mahabhashya Deepika. Bharathri Hari as noted down on this slide is believed to have lived around 5th century CE. His text of Vaakya Padiyam is considered supremely important primarily because it deals with philosophy of language, metaphysics of language. The other important topics dealt with is cognition and language, very important topic. This text is also considered as a collection of different views about language. So we see an interaction of the school of Vyakaranam with other schools of thought of Indian philosophy. Modern scholars have researched this particular theme and have brought out interrelations between the Vyakaranam school of thought and say the Buddhist school of thought, the Mimamsa school of thought, the Vaisheshika school of thought. All these interactions about the philosophy of language as far as the Vyakaranam school is concerned are found in the text of Vaakya Padiyam. This text also puts forward the theory of Shabda Brahman and also the Akhanda Vaakya. We shall study this later on perhaps also in the advanced level course. Right now it is important for us to note the contributions of Bhartu Hari and move forward in the course of time. The next important contribution comes from an author Dio Jayaditya and Vamana. In 7th century BCE they compose the text called Kashi Ka Vritti, the oldest surviving commentary on each and every sutra of Ashtadhyayi. As we have noted, the great commentary of Patanjali, the Vyakaranam Mahabhashya, comments on 1300 sutras but the Kashi Ka Vritti comments on each and every sutra. So, for roughly around 2700 sutras, the only aid that we have is the Kashi Ka Vritti, the oldest surviving commentary. This commentary and these two authors are believed to belong to the Buddhist tradition. That is the beauty of the tradition. This Panayana grammatical tradition belongs to all different authors who have contributed equally. Some of them belong to or adhere to the Buddhist tradition, some of them to the Vedic tradition. It is this text of Kashi Ka Vritti which is ascribed the changes made in the text of Ashtadhyayi by the later Panayan grammatical tradition. And as we shall see later on, the changed text of Ashtadhyayi that has also become part of the Vedic lore. So, we get to see a beautiful confluence of these different traditions in Panayan grammatical tradition. The next important author in this tradition is Jinaendra Buddhi who is believed to have lived around 8th century CE. His contribution in this particular tradition is a commentary called Kashi Ka Vivarana Panjika or Nyasa. This is a commentary on the text of the Kashi Ka Vritti explaining different intricate points mentioned in the text of the Kashi Ka Vritti, a very important commentary. Next, we have an important scholar named Kalyata who is believed to have lived around 10th, 11th century CE. Kalyata composed an important commentary explaining the Mahabhashya word by word. This commentary is known as Mahabhashya Pradeep. Kalyata is believed to have lived in modern day Kashmir region. This commentary also summarizes the arguments provided in the Mahabhashya but it is primarily a word-to-word commentary on the Mahabhashya of Patanjali, a very important commentary. The next important author in this series is Dharmakirti who is believed to have lived around 11th century CE who composed an important text called Rupa Vatara. So, this is the first occurrence in which the text of Ashtadhyayi is found rearranged on the basis of certain topics, certain themes which later on flourished in 15th and 17th century and is now the major part of the curriculum of the teaching and learning of this grammar. This is where it all started, albeit not in such a refined manner as was done later on in the 17th century. But this text is important from this point of view. The next important author is Haradatta Mishra who wrote an extensive commentary on the Kashi Kabriti. He is believed to have lived around 11th or 12th century CE. The name of his commentary is Padamanjari. Although he comments on the text of the Kashi Kabriti, he also has in front of him the text of Nyasa, another commentary we saw earlier. The commentary called Nyasa was also written on the same text called Kashi Kabriti and Padamanjari thus comments on both these texts. But it comments mainly on the wordings and the implications of those statements in the text of the Kashi Kabriti. It also brings about quite a lot of material from Vaakepadia in interpreting the text of the Kashi Kabriti and thereby the text of Ashtadhyay. The next important author in this tradition is Madhava. Madhava is believed to have lived around 14th century CE and is closely related with the Vijayanagara empire and the scholarly activities that were promoted by it. His important contribution is in the form of a text called Madhaviya Dhatuprati, a commentary on the list of verbal roots of Paninian grammar. This text also brings together the ideas developed by the Vyakaranamahabhashya as well as Bharatrahari and his Vaakepadiyam and the later commentators. He quotes extensively from the text of the Kashi Kabriti and also criticizes it at times. The next important author is Ramachandra Sheshya, believed to have lived around 15th century CE. The main contribution of Sri Ramachandra Sheshya is a text called Prakriya Kaumudi. This is the beginning of a genre of text also known as Kaumudi texts. This is a refined arrangement of the text of Ashtadhyay on the basis of certain topics, certain themes which was started earlier in the 11th century CE by Dharmakirti through his text of Rupaavatar. It is Ramachandra Sheshya who developed it further, refined it further. This text is translated in Tibetan as well as in Mongolian according to the modern research. This text was commented upon by two important scholars. One is Vithalesha who wrote a commentary on this text as well as Sri Krishna Sheshya who also wrote another commentary on this important text. The name of the commentary written by Sri Vithalesha is Prakriya Prasada and the commentary written by Sri Krishna Sheshya is Prakriya Prakashya. The next important commentary, the next important text that we have and the scholar that we have is Sheshya Narayana and the text that we have is Sukti Ratnakara composed in 16th century CE. This is a gigantic commentary on the Vyakarana Mahabhashya of Patanjali. This brings in quite a lot of Mimamsa material to interpret the Vyakarana phenomenon as represented in the text on each and every sutra of Ashtadhyay and commented by Patanjali in his Mahabhashya. A huge commentary in length which is being edited currently by me. The full text of this commentary is still not yet published. Here we come to the next very important author in this tradition also known as Bhattogi Dixitra who is believed to have lived around 17th century CE and has contributed extensively in this particular tradition. His magnum opus is called Vyakarana Siddhanta Kavmudi a further super refined rearrangement of the text of the Ashtadhyay on the basis of certain topics. Taking the earlier work of Sri Ramachandra Shesha called Prakriya Kavmudi to a different height being the culmination of this particular effort of rearrangement. This particular text of Vyakarana Siddhanta Kavmudi can also be said to be part of the oral tradition. This was actually committed to memory and was transmitted from one generation to another. This text also focuses on the derivation of words and sentences. It also brings in the Navya Nyaya style of interpreting a sentence into the domain of Vyakarana successfully. The next important text contributed by Bhattogi Dixitra is Shabdhakaustubha a commentary on the Vyakarana Mahabhashya of Patanjali. This commentary is of different kind, forms a different genre altogether different than the commentary called Pradeep that we have seen earlier or Mahabhashya Deepika that we have seen earlier. This is not a word to word commentary. This commentary discusses topics in the Vyakarana Mahabhashya and puts forward explicit conclusions where they are not drawn. It also discusses bringing together the material from various other schools of thought and provides clear explicit understanding of certain topics. As I said to you earlier, it also brings together the Navya Nyaya style of language into the interpretation of Ashtadhyay. The next very crucial revolutionary contribution of Bhattogi Dixitra is a text called Vyakarana Matan Majjana Karika an original contribution on philosophy of language using the Navya Nyaya framework which was later on commented upon by various scholars. Therefore Bhattogi Dixitra assumes extreme importance, significance in this tradition of Paninyan grammar that continues even today. In fact, these texts of Bhattogi Dixitra, they remain as core texts of Paninyan grammatical tradition even today. The next author in this particular lineage is known as Kound Bhatt who was also related to Bhattogi Dixitra. He is also believed to have lived around 17th century CE and has composed a text called Vyakarana Bhushanam a commentary on the Vyakarana Matan Majjana Karika. This commentary is also written in Navya Nyaya style. Vyakarana Bhushanam is a huge text interpreting the karikas of Bhattogi in very lucid style. There is a redaction of this big text available in the form of another smaller text called Vyakarana Bhushanasara which is the subject of critical inquiry in the modern world through various viewpoints. Currently the cognitive viewpoint is extremely valuable and researchers are working on this text from this point of view. The next and the last in this tradition is Nagesh Bhatt who has contributed in various ways in this particular tradition. He is also believed to have lived around 18th century CE. He composed a commentary on the Vyakarana Mahabhashya as well as the Pradipa on it. Pradipa was composed by Kalyata. So, this commentary on the Vyakarana Mahabhashya and Pradipa composed by Nagesh Bhatt is called Mahabhashya Pradipo Diodha. This is a word to word commentary on both the text, the Vyakarana Mahabhashya as well as the Pradipa. He also composed in the Navyanaya style a word to word commentary on the Vyakarana Siddhanta Kavmudi called Shabdendu Shekhar. And there are two versions of this. One is called Brihat and the other one is called Laghu. Laghu is small, Brihat is a big version. Both these are available and both these are printed. Another important feature of this text is the use of, profuse use of Navyanaya language in interpreting the text of Vyakarana Siddhanta Kavmudi. Nagesh Bhatt also composed two very important original texts, both once again written in the Navyanaya style of language. The first of his texts is called Parivashendu Shekhar and independent retires with a commentary on the meta rules of Panini's grammar. And Vyakarana Siddhanta Manjusha an independent treatise on philosophy of language in Navyanaya style. And there are some redactions available of this big text. They are called Vyakarana Siddhanta Laghu Manjusha. And another redaction of this which is called Vyakarana Siddhanta Parama Laghu Manjusha. Nagesh is believed to have brought in a newer form of Vyakarana interpretation. This was started by Bhattaji but was taken to its logical height, was developed further by Nagesh. And therefore, the tradition that continues from Nagesh is generally believed and called as Navya Vyakarana tradition. And the texts in this tradition are studied as such even today. Even the text composed by Bhattaji they became so popular. They are so popular that they are studied even today as core primary texts to be studied in curricula across India and abroad of Panini's grammar. To summarize what we have seen so far, what we have studied so far, we can say that all these scholars beginning with Kathyayana and coming to Nagesh, they are all part of the Panini and grammatical tradition. And there are many more scholars in the tradition who have written commentaries of various kinds whom we did not have time to study. But when we conduct an advanced study, we will definitely study those scholars. They are the ones who fall in the period that we have covered so far. And the next question is the Panini and grammatical tradition, does it stop with Nagesh? The question is answered with a big no. No, it does not. It continues. Several scholars have come forward and have composed different texts. Many of them have composed commentaries on the existing literature. And many others are working even today in the field having composed various kinds of Sanskrit works, commentaries on the existing texts, commentaries on the commentaries and other commentaries that continues. There are some scholars who have composed original texts, let us known work being Shaptasutra, an independent original Sutra text on philosophy of language. So, this tradition continues. It is like the flowing river Ganga which continues to flow even today. All these scholars, they have enriched this tradition and next we shall see some important modern scholars and their contribution and the oral tradition of Paninian grammar. We shall also take a look at some other non-Paninian grammatical traditions which have also developed simultaneously and which have a fruitful interaction with this Paninian grammatical tradition. Thus, we see a very good, a beautiful confluence of the Sanskrit grammatical tradition all over India which needs to be studied. And our course will be a step towards studying this very important tradition. We shall also see how these other grammatical traditions also came into contact with modern especially western scholars and how that affected their thinking about language which culminated in the development of an entirely new branch of knowledge called linguistics which have reached another height in modern days through its various branches, notable amongst them being computational linguistics. But we will talk about these topics next. Thank you very much. At the end, as our practices, I would like to recite a verse of Mangala Charana for your information. Today's Mangala Charana is taken from Vaakya Padiyan. In fact, this is the very first verse of Vaakya Padiyan about which we talked earlier. This verse reads like this. I'll repeat. And also, let me recite the five sutras from one to one onwards as our practices. The sutras are I'll repeat. Thank you.