 I welcome you all to this lecture in the course Introduction to Paninian Grammar. We are studying the process of speech production and the concept of compositionality related to it. In today's lecture, we continue to study the compositionality, but in this lecture we shall study the compositionality related to Shabda. In the previous lecture, we studied the compositionality related to the Artha, which corresponds to the very initial stage of the process of speech production as described by the Paninian Grammar, namely by the verse Atma, Vudhya, Sametya, Arthaan. We also introduced the concepts of Artha Kasha as well as Shabda Kasha and said that this collection of meanings involves both these Artha Kashas and Shabda Kashas. We have already studied some other concepts called Yogyata and Akanksha, which are also part of Artha Kasha as well as Shabda Kasha. Now such an Artha, which is collected in the intellect, which is linked to the Shabda still in the intellect, then gives rise to or gets expressed through the speech, which is audible, externally expressed speech form. And just as this meaning as well as the Shabda in the Shabda Kasha both are indivisible, so is this speech indivisible. We experience this in the process of communication. For a Grammarian though, by using the principle of Anvaya and Vethirika, which we studied together with the in the light of the source called the Vyakaranamahabhashya, this one indivisible unit of sentence meaning can be further divided into its components called word meanings. Correspondingly the sentences can be divided into its units called Padas. Then once again applying the same principle of Anvaya and Vethirika, the word meanings can be further said to be composed of the components called as Prakrityartha and Praktyayartha, the meaning of the root and the meaning of the suffix. Correspondingly we can say that the Pada is composed of the Prakriti and the Praktyayya. We also studied what exclusively can be called Vakyartha as well as Padaartha. Now we shall study in this lecture the compositionality related to Shabda. We have also studied that the meanings, the artha which is compositional can be said to be of two kinds. One is relational and the other one which is available to us from the verbal elements. It is this relational meaning which primarily acts as the meaning of the whole and the meanings of the components are the meanings of the constituents or the components themselves. Let us now study the compositionality in this light, the compositionality of the Shabda. The basic principle remains the same that a sentence is made up of word A plus word B plus word C and so on. This is a very generic kind of template, further little less generic would be S1 is composed of W1.1 plus W1.2 plus W1.3, S2 is composed of W2.1 plus W2.2 plus W2.3 and this continues Sn is composed of Wn.1 plus Wn.2 plus Wn.3. This happens primarily because we do not know how many sentences we have spoken in our entire life. Now this S is equal to WA plus WB plus WC is a very generic template of sentence. The specific is shown below, Gramam Gatsati Ramaha, this is the sentence which is made up of Gramam shown in separate square brackets plus Gatsati shown in separate square brackets and Ramaha shown in separate square brackets. These are the components of the sentence Gramam Gatsati Ramaha. We can study the same even in the Vedic sentences. For your benefit this is a verse from Rig Veda, Vishwani Deva Savitar Duritani Parasuva This is made up of several units. So the sentence that is written on the left hand side is called in fact Samhita or a sentence in which as you see there are only two vertical bars at the end of each sentence. Vishwani Deva Savitar Duritani Parasuva, this is that vertical bar. Yad Bhadran Tanna Asuva, this is the other vertical bar. This indicates that this is one unit, this is another unit. So there are two sentences available to us. Now these sentences are made up of certain components which are shown in the Padapatha independently separate by showing a vertical bar after each and every such component. So for example here you have Vishwani Dhanda, this vertical bar is called Dhanda in Samskrita, Vishwani Dhanda, Deva Dhanda, Savitar Dhanda, Duritani Dhanda, Para Dhanda and Suva Dhanda. Each and every word, each and every component can be shown separately in this particular fashion. If you look at the second line, Yad Bhadram Tanna Asuva, this is peculiar and this is what we will explain the concept of the combinatorial effects and nature of the sentence. So Yad Bhadram Tanna Asuva is written in a peculiar style. Dr has a dot on top of it, which is called Anasvara in Samskrita. Then there is Tanna, a conjunct consonant with two Nakaras being the constituents and then A. So this is a sentence in which the word boundaries are ambiguous. Yad Bhadram Tanna Asuva, there are some combinations that is why this is a sentence. If you separate these components and write them as independent, separate padas, constituents of this sentence, you will find them written in this fashion. This Yad is written as Yad as it is with a Dhanda after it. Now see the Bhadram, the word Bhadram is written in this peculiar fashion, Ma at the end as a consonant, then Dhanda. Now this Tanna is broken into two, Tatt and Naha. This Naha is broken into once again Naha and A. So these are the independent individual constituents and they are extracted from this Samhita or this sentence. So the letters in the red on this slide, they indicate the changes that they undergo when they are in Pada and when they are in Samhita. So even though this R, which is marked here in red, it is shown as R as a consonant in the Pada Path, in the Samhita Path, it is actually written with a mark on top of this Dhu. For our convenience sake, I have given it separately and placed it as R, this should not actually be done, it should be shown in this fashion. Now the point that I wanted to draw your attention to is that a Samhita or a sentence is of this kind, which contains some combinatorial effects. That is the nature of the sentence. This is over and above these constituents, Tatt, Naha and A, these are the constituents, Bhadram is a constituent. But when they are brought together as part of the sentence, then this combination makes some changes, like this Ma becomes an Anaswara, this Ta becomes Na, this Visarga is deleted, these are all the effects which are generated because of the combinations, because of the words coming together and that is why this is a sentence. So if you ask exclusively what is a sentence, it can be pointed out to these effects, otherwise Yad is available to you by Pada, it is a Pada, Bhadra is also a Pada, but this Ma becoming this Anaswara, this is nothing but the sentential effect. So we can say that Samhita Pada and Pada Pada, which are available as far as the Vedic literature is concerned, show us an evidence about the indivisibility as well as the divisibility both. Now, when we accept the components of the Veda, we also need to study a concept called Vikriti, which was developed by the Vedic reciters in order to transmit the Vedic lore committed to memory as it is to the next generation. So Samhita is a text where word boundaries are feigned, but Pada is such that word boundaries become prominent. Words are separated from sentential contexts and these are dissolved. And once you know the Padas, then you also employ these devices, namely Krama, Jata, Shikha, Rekha, Dhwaja, Ratha, Danda and Ghana, these eight devices are used, technical devices and then the same words, the Padas which are extracted as constituents of the sentence, they are then uttered in different contextual situations. This helps a Vedic reciter remember the context and also reduce the probability of unpredictability. So if these Padas are to be rearranged and also numbered, they will be done in this fashion. From the sentence Vishvani Deva Savitar Duritani Para Suva, we would have the following words Vishvani numbered as 1, Deva, 2, Savitar, 3, Duritani, 4, Para, 5 and Suva, 6. The same words are also numbered in a different style altogether. These numbers are shown below the words, they are and we start with the last word in the sentence Suva. This is called N, Para is called N minus 1, Duritani is called N minus 2, Savitar is called N minus 3, Deva is called N minus 4 and Vishvani is called N minus 5. So now these two numbers do help in generating all these eight Vikratis. Now this numbering of the words and peculiar rearrangement of the words show us a strong evidence about the divisibility of the sentence into its components. So sentence or Vakya is indivisible. So when you say Vishvani Deva Savitar Duritani Para Suva, this as a sentence is indivisible. Just as the sentence meaning or Vakyaartha is collected in the initial stage of the process of speech production, so also is collected at the same time the linked sentence or Vakya in the same stage. They both are one indivisible units, Vakyaartha as well as Vakya in communication as part of communication process. The speaker collects one sentence meaning and collects one sentence corresponding to it which gets expressed by one indivisible unit of audible speech and then this one unit of audible speech is heard by the hearer and this audible speech generates one indivisible unit of the sentence in the intellect of the hearer which then conveys one indivisible unit of the sentence meaning to that hearer. Given these facts, that means if these facts, if this process successfully is complete then it is safe that the communication has happened, not otherwise. So the one unit, indivisible unit is part of the communication. Not for a grammarian, the Vakyaartha sentence is also divisible. Applying the same principles of Anvaya and Vethirika, Avapa and Uddhvaapa stated in the Mahabhashya where each and every independent Pada or word gives rise to a cognition which is a very generic cognition, a template. So if Devadatta is uttered, then it tells us that Devadatta is the meaning which is acting as karta but when it is karta, we do not know what specific action it is the karta of but some general action and this general action is supposed to have a karma which is generic in nature and this karma can have a quality which is also generically understood over here. So this template is understood and this happens with each and every Pada but now when a speaker utters a sentence together with all the Padas, there appears to be the case of elimination. Each and every uttered Pada eliminates the rest from this generic slot which can be potentially filled by any, by n number of meanings. So there is elimination that happens as described by Patanjali, Samanyi, Vartamananam, Visheshe Avasthanam, Vakyarthaha. This is how Patanjali described the sentence meaning which we studied earlier. Now a grammarian figures out similarities and dissimilarities also in the sentences just as he finds it out in the sentence meaning correspondingly he also finds out similarities and dissimilarities in the sentences and then the grammarian curves out the words, Panini carved out the words demarcating them by word boundaries just as the Pada but demarcates each and every word independently and separately as was shown before. Then what is a sentence? A sentence is made up of words, it is rather a combination of words plus sign is what can be said as a sentence exclusively, Vakya. Its constituents are called Padas but the plus sign is what is actually the sentence just as the plus sign was the sentence meaning as far as meaning level is concerned. So also the plus sign is what can be said to be a sentence exclusively. In a sentence at least one of the words has to correspond to the action meaning. This word is considered as the head amongst the components of the sentence. This Pada is considered as the head, the rest of the Padas can be such that they correspond to the non-action meaning parts, non-action Padaartha. Generally it is important to note here that the words in a sentence are not ordered in any particular manner in Sanskrit. This is very important and crucial and we shall see why and how later. So now given these six meanings, Ram goes to a village etc. The six sentences are produced, Gramam, Gatsati, Ramaha etc. We have studied twelve such sentences before and six of them are the ones which are presented on this slide. So we call this as speech dataset one where there are six meanings which are to be expressed by six Shabdas, six sentences and they are shown in square brackets, the meanings as well as the Shabdas indicating that they are one unit and it is these two which get expressed by the audible speech of the kind of Shabda, Gramam, Gatsati, Ramaha and so on and so forth. Now what is this dataset composed of? So by applying the principle stated in the Vyakranamahabhashya we can see that following are the components Ramaha, Gramam, Gatsati, Shalaam, Mohanaha and Parshati. And these are the components which are carved out of these sentences and we have noticed them and noted them down as they were found in the sentence. So we have not yet reduced the sentential context. So we are retaining Gramam together with an Anusvara and Shalaam together with an Anusvara. So this dataset can be said to be composed of these six units, further we can ask the question what are these Padas composed of and here is another answer and we apply the same principle of Anvaya and Vethireka, Ramaha, Mohanaha, Shala, Gatsha and Parshya on the left hand side on one hand and Aha or Visarga are called as Su Vaipanini, M or Am Vaipanini and T Vaipanini, these are the constituents of these sentences, quite simple. So these six sentences are composed of these five elements on the left hand side and the three elements on the right hand side. So these are the constituents of these six sentences through the words or the Padas. We also looked at another dataset, sentences 7 to 12, let us call them as speech dataset 2 and we noticed that the meanings, the village is being reached by Ram is linked to Ramayana Gramo Gammayate in the Shabdakasha and then this gets expressed by the external audible speech Ramayana Gramo Gammayate, Ramayana Shala Gammayate, Mohanena Gramo Gammayate, Mohanena Shala Gammayate, Ramayana Shala Dhrishyate and Mohanena Gramo Gramah Dhrishyate. These are the sentences which are part of this speech dataset 2. Now what is this second dataset composed of? We by applying the same principles of Anvaya and Vati Rekha, we say that it is composed of these elements Ramayana Gramo Gammayate, Mohanena Shala and Dhrishyate. Here in finding them out, we have resorted to the similarities and dissimilarities between the meanings and the words. And the similar and dissimilar aspect of the sentence meaning is assigned to the similar and dissimilar aspect of the sentence. That is why these 6 elements are found to be the components of these 6 sentences. Now what are these composed of? So we note that Ramayana Gramo Gammayate which is audible or which is what is visible is one such component which can be reduced further by further exercise to Rama, Mohane is what is actually visible and which is what is actually audible. But Panini will reduce it to Mohana by further applying the same principle. In Gramo is Grama Shala is Shala, Gammayate is reduced further to Gammayate by application of the same principle and Dhrishyate is further reduced to Dhrishyate. Similarly on the right hand side we have Ana, N and Te as the other elements. In Panini and Gramar they are postulated as Ana as Ta, N as Ta and Te as Le and then Te. So we have these components which are parts of the sentences 7 to 12. So now we can say something about the composition of words over here. So now let us look at the composition of words or padas. What are the constituents which make the padas? Along with the components of the word meanings getting extracted from the word meanings components of words are simultaneously extracted from the words. Please note this carefully along with the components of the word meanings getting extracted from the word meanings components of words are simultaneously extracted from the words. They are called prakriti or root which always appears on the left hand side. So it is mentioned as the left hand side element which is generally bigger in size and the next one is pratyaya suffix which generally appears on the right hand side element which is generally smaller in size. Generally the pratyaya is considered as head in the unit of padha. Prakriti and pratyaya are called the linguistic atoms at the shabda level. To summarize what we have said like the sentence meaning the sentence is also compositional. From the sentence meaning word meanings are extracted correspondingly from the sentence the words are extracted. From the word meanings root and suffix meanings are extracted correspondingly from the words the roots and suffixes are extracted. The size and shape of these atoms is fixed by the grammarians using various methods and its the markers are used to assign several functions related to them the prakriti and the pratyaya. We shall study these the components namely the prakriti and pratyaya in some detail in the next lecture. Thank you for your attention.