 I welcome you all to this lecture in the course Introduction to Paninian Grammar. We are studying the concepts of Karaka, the definitions given in the Paninian grammatical tradition of this very important concept of Karaka. We have studied these technical terms as defined in the South Niasutras in the Ashtadhyay. Overall the Karaka terms can be also represented in this particular format. In this lecture we shall study this way of explaining the definitions of Karaka which were provided in the Ashtadhyay which we studied in the previous lecture. These explanations are provided by scholars who lived in the post 18th century era. Mainly there are the three authors, Bhattavjidikshita who composed the text of Vaya Karana Matvon Madjana Karika, Konda Bhatt who composed the text of Vaya Karana Bhushana and Nagesha Bhatt who composed the text of Vaya Karana Siddhanta, Manjusha and Spota Vada and so on. These are the three main authors whose contribution is taken into consideration while explaining the definitions of Karaka which were studied in the previous lecture. The main point of view can be summed up as that of the Shabdabodha, the verbal cognition point of view. So let us study all these definitions one by one from this point of view. We need to understand the nature of Kriya as explained by these scholars, these theoreticians. So nature of Kriya is the following, Kriya is denoted by the verbal root. So to use the technical terminology we can say that Kriya is Vachya and verbal root or Dhatu is Vachakar. So there is this relationship of Vachavachakabhava between the Kriya and Dhatu. Kriya has two parts of its nature, of its nature, Phala and Vyapara. Vyapara is the process involved in an action and Phala is the result of that process. It is the Vyapara which generates the Phala. There is a Jani Janiakabhava relation between them. Phala gets generated by the Vyapara or the process and Vyapara generates the Phala. Here are some examples. If we take the verbal root gamma which means to go the Vyapara and the Phala with reference to the action of going can be presented in the following manner. Sanyoga janaka, pada prakshe pada vyapara. The process beginning with taking steps by food which generates the association. This is what is the meaning of gamma. Sanyoga is the Phala, pada prakshe pada is the vyapara. Sanyoga is generated by pada prakshe pada prakshe pada generates Sanyoga. Similarly, if we look at the verbal root tyaja which means to leave its meaning can be rendered in this particular terminology as Vibhaga janaka pada prakshe pada vyapara. The process beginning with taking steps by food which generates the separation. This is what is the meaning of tyaja. Vibhaga is the Phala and pada prakshe pada is the vyapara. As far as a human being is concerned, then we look at the verbal root pachya which means to cook. So, viklutty janaka adhishrayanadi avashrayana paryanta vyapara. This is what is the meaning of pachya. The process beginning with the placing of the vessel on fire and ending in removing the vessel from the fire. This is the process and this process generates the softening of grains. This is what is the meaning of action of cooking denoted by the verbal root pachya. So, viklutty is the phala and adhishrayanadi avashrayana. This is all that is called vyapara. This is how the meaning, the nature of kriya can be explained. So, to put it diagrammatically, dhatu denotes kriya. Kriya has two inherent aspects, vyapara and phala. So, if we take the example of gama, gamana going is the meaning and pada prakshepadi is the vyapara and saiyoga is the phala. So, now let us try to define all the karakas that we studied in the previous lecture in this particular way. Apadana was defined by 1424 as drvam apaye apadanam. Now, it is defined as prakritadhatu avachya vibhagashraya buddhi. The cognition of the substratum of the separation which is not denoted by the relevant verbal root is termed as apadana. I repeat, the cognition of the substratum of the separation which is not denoted by the relevant verbal root is termed apadana. Buddhi is cognition, substratum is ashraya, of the separation is vibhag, which is not denoted avachya by the relevant verbal root is prakritadhatu and this is what is called apadana. So, let us take the example of gama, meaning to go, which means saiyoga janaka pada prakshaipadi vyapara, which means the process beginning with taking steps by food which generates the association. But this saiyoga is generated only after the separation takes place, but the separation is not the meaning of the verbal root this must be remembered. So, the separation here is not the meaning of the verbal root, so it is prakritadhatu avachya. So, there is vibhag, but this vibhag is not the meaning avachya of the prakritadhatu, relevant dhatu that is used here gama. So, now the substratum of such a vibhag is termed as apadana over here. So, if we look at the same example, he goes to kashi from prayaga. So, the speaker here describes the action of going, which is saiyoga janaka vyapara and this saiyoga is not possible without a vibhag and this vibhag is nothing but the apaya mentioned in the sutra 1424 dravam apaye apadanam. This vibhag is not denoted by a verbal root shown with dotted arrow in the diagram that we shall see in the next slide. So, the substratum of such a vibhag is prayaga, which is what is a dhruva in the sutra dravam apaye apadanam. And therefore, now following the definition of apadana prakritadhatu avachya vibhagashraya, this prayaga is termed an apadana. So, here is a diagrammatical representation. Here is a dhatu which denotes kriya and dhatu denotes kriya and kriya has got two components, vyapara and kala. Now, this kriya can have vibhag but that is not the meaning of the dhatu and that is why this dotted arrow, this arrow which is cut, this arrow indicates that this is not the meaning. Now, the ashraya of such a vibhag is called apadana. The concrete example given over here is the verbal root gamma which means gamana, this is a kriya, this is a dhatu. Gamana kriya consists of say yoga as its phala and pada prakshepadi as its vyapara. Now, this say yoga is not possible unless the vibhag takes place. But this vibhag is not the meaning of gamana. It is invariably present as far as the meanings of the gamana are concerned. It is entailed in this meaning but it is not directly denoted by the verbal root gamma. Now, such a vibhag and its ashraya now in this case it is prayaga, this is what is termed as apadana in this case. This is how the term apadana gets explained from the point of view of shabdabodha and that is also shown to have correlation with the wordings in the sutras in the ashradhyayi defining apadana. Let us now study the definition of sampradana given in these texts and also the modern tradition. Prakritadhatu vacha phala uddesya buddhi is what is sampradana. The cognition of the recipient of the result of the action denoted by the relevant verbal root is termed sampradana. And I repeat, the cognition of the recipient of the result of the action denoted by the relevant verbal root is termed sampradana. The cognition that is a buddhi of the recipient uddesya of the result phala of the action that is denoted by the relevant verbal root prakritadhatu vacha phala uddesya buddhi is what is termed as sampradana. So, an element thought to be the purpose of generating the result of the action denoted by the verbal root is termed sampradana. This is what is karmana yam abhiprati. Let us take an example. The same example, sa krishi palaya gam dadati. She gives a cow to a farmer. That is the meaning of this sentence. Here the speaker describes the action of giving, cow is the object, she is the agent. It is thought that through this object namely the cow, the agent that is she wants to reach krishi vala the farmer. So, krishi vala the farmer is the uddesya recipient of the object of this action and hence krishi vala the farmer is termed a sampradana. This is how the definition of sampradana has given in this scheme also matches with the definition given in the sutra of ashradhyay. So, here is a diagrammatical representation. Here is a dhatu which denotes kriya and vyapara and phala are its parts. The ashray of phala is called karma and this karma is related to an entity which has the relation of uddesya. This is called sampradana. So, if we take the instance of pachar, the action denoted by the verbal root pachai is cooking pachana in this case. It has got a vyapara and viklithi is the result of this action. Odana is the substatum of this viklithi and the uddesya of this odana is yadnyadatta. So, yadnyadatta is termed sampradana in this case. Let us now look at the next karaka and its definition provided in this particular scheme, karana. Karana is defined as the cognition of the element which generates the result of the process immediately after it gets operationalized is termed karana. I repeat, the cognition of the element which generates the result of the process immediately after it gets operationalized is termed karana. The cognition buddhi of the element which generates the result of the process immediately after it gets operationalized is termed as karana. So, an element which is thought as being operational and immediately producing the result of the action is termed as karana. This is what is sadhaka tamatva. Let us look at the example. This is the same example. A boy writes the homework by a pen. Here the speaker describes the action of writing. A boy is the agent and the homework the object. Now the pen sva is thought to be such that when operationalized nishthapyapara the result of the action of writing is produced. And therefore pen likhani is termed a karana because when it gets operationalized the homework which is the result of the process of writing that comes into being. If the pen does not get operationalized it does not bring about the result of the action of writing namely this homework. That is the reason why likhani or the pen is termed as karana. This is what is sadhaka tamatva. This is what karana, this is how karana gets defined and this is how sadhaka tamatva gets linked to the to this definition. Diagrammatically we can show it in this way. Now let us go to adhikarana. Adhikarana is defined as So the cognition of the substratum of the process as well as result of the action through the agent and the object is adhikarana. The cognition of the substratum of the process as well as result of the action through the agent and the object is what is adhikarana. The cognition, buddhi of the substratum adharatva of the process vyapara as well as result phala of the action through the adhikarana the agent karthru and the object karma and an element thought to be the substratum of the karthru or the karma and through them thought to be the substratum of the process and the result respectively is called adhikarana. So adhikarana is indirectly related to the process and the result. Let us take the example. A girl sits on the mat. The speaker here wants to describe the action of sitting, a girl being the agent. The mat is thought to be the substratum or adhara of this girl who is playing the role of kartha and that is happening through this girl of the action of sitting. So the mat which is the substratum of the kartha and kartha is the substratum of vyapara. So the mat is linked to the action of sitting through the kartha that is this girl and hence mat is termed adhikarana also termed as karthradhikarana the adhikarana of the kartha. Similarly in the second example devadatta sthalyam odhanam pacchati devadatta cooks the rice in a vessel it is the speaker the speaker describes the action of cooking devadatta is thought to be the agent odhana is thought to be the object sthaly is thought to be the substratum or adhara of this odhana which is karma and through this odhana sthaly is the substratum of the result of the action and hence sthaly is termed an adhikarana precisely karma adhikarana. So this can be shown diagrammatically in this particular fashion adhatu denotes a kriya and kriya has these two parts vyapara and phala vyapara ashraya is called kartha phala ashraya is called karma and now the ashraya of this kartha is called adhikarana karthradhikarana and the ashraya of this karma is called karma adhikarana. So in a way adhikarana is defined as dhatu vachya vyapara ashraya ashraya so ashraya of the ashraya of vyapara denoted by the verbal root is the karthradhikarana and the ashraya of the ashraya of phala denoted by the verbal root is called karma adhikarana. Let us now study the definition of karma as given in this particular scheme. This is what is karma. The cognition of the substratum of the result of the action denoted by the relevant verbal root which is generated by the process denoted by the relevant verbal root is termed karma. I repeat the cognition of the substratum of the result of the action denoted by the relevant verbal root which is generated by the process denoted by the relevant verbal root is termed karma. The cognition, buddhi of the substratum of the result of the action phala ashrayatva denoted by the relevant verbal root dhatvartha prakrutadhatvartha which is generated janya by the process vyapara denoted by the relevant verbal root prakrutadhatvartha is termed karma. This is what is thought of as being most desired by the agent through the process. In other words, Ipsita tamatvar as described in 1449, kartu ripsita tamam karma. Let us look at the example, balika pathasalaam gacchandi, the female students go to school. Here the speaker describes the action of going through the verb gacchandi, balika being thought of as the agent. The substratum of saiyoga which is the result of the process of going as denoted by the same verbal root is thought to be the pathasala and hence pathasala is the halashraya which is generated by the process and hence it is Ipsita tamam and hence it is termed as karma following this particular definition. So, let us look at this from this diagram. Here we have dhatvartha denoting kriya or verbal action. This verbal action is made up of these two inherent components vyapara and phala, vyaparashraya is karta and phalashraya is termed as karma by this definition. So, the definition of karma is dhatvartha phalashraya to put it simply. But we also say that dhatvartha vyapara janya. So, the vyapara the process which is the meaning of dhatu which generates the phala, the substratum of such a phala is karma. dhatvartha vyapara janya dhatvartha phalaashraya is karma. To take an example pachya is the verbal root, pachana is the kriya, patraagni saiyoga etc. This seems to be the vyapara and viklutti seems to be the phala. Now the ashraya of this phala viklutti which is odana is termed as karma. And lastly karta as the karaka defined in 1454 as prakritadhatu vachya vyaparaashraya buddhi. The cognition of the substratum of the process denoted by the relevant verbal root is termed karta. The cognition of the substratum of the process denoted by the verbal root is termed karta. The cognition buddhi of the substratum ashraya of the process vyapara denoted vachya by the relevant verbal root prakritadhatu is termed as karta. An element in which is located the most important part of the action denoted by the verbal root namely the process is thought to be the karta. This is what is the independence or swatantratva which is mentioned in 1454 in the definition of karta namely swatantrakkarta. Let us take the example devadattah sthalyam odanam yadnyadatta yapachati devadatta cooks the rice in a vessel for yadnyadatta. In this case odana that is rice is thought to be the object sthaly is thought to be the substratum of odana yadnyadatta is thought to be the recipient of this karma. Now it is this devadatta who is thought to be the one who brings all these above together to accomplish the action of cooking. So devadatta is thought to be the substratum of the process of cooking in other words swatantra are independent and hence devadatta is termed as karta. To show this diagrammatically we can say that the verbal root which denotes an action has got two components vyapara and phala the vyapara ashraya is karta. In order to show karta you do not need to show any other karaka but that is not the case with other karaka. In order to show karma you have to show karta in order to show karana you have to show karma etc. This is what also shows the independence of karta. This is what also shows the swatantratva of karta. Swatantratva that makes a karta. So let us take the example of gamma the verbal root the verbal root gamma which means the action of going gamana it has got the vyapara namely padha prakshepa etc. and sanyoga being the result. Now the ashraya of this padha prakshepa is devadatta. If this padha prakshepa does not happen sanyoga cannot come into existence. So now devadatta is the substratum of this padha prakshepa therefore by definition prakritadhatu vatsya gamana vyapara padha prakshepadi ashraya and so devadatta is the karta. And this brings about the entire action accomplishment of the action. So devadatta is defined as karta in this particular case following the definition provided and studied earlier prakritadhatu vatsya vyapara ashraya karta. So to represent all the karakas in a diagram this will be that diagram. We have a prakritadhatu we have a kriya as its meaning vyapara and phala as its inherent components it is that phala which is produced by this karana it is the sampradana which is the udeshya of this karma it is the adhikarana which is the ashraya of karma it is another adhikarana which is the ashraya of karta it is karta which is the ashraya of vyapara it is karma which is the ashraya of phala and it is the vibhaga which is not denoted by the verbal root the ashraya of such a vibhaga is apadana. This is how all the karakas can be defined using this particular scheme. In this discussion we demonstrated and explained these definitions and also explained them diagrammatically and also showed the link of this explanation with the wordings in the sutra given by ashtadhyayi in the section defining the term karaka. We shall now study the link of these karakas with the actual words known as vibhakti in the next lecture. Thank you for your attention.