 Welcome, I welcome you all to this lecture in the course introduction to Panimian Grammar. We are studying the Soudnaya Sutras in the Ashtadhyay, the core of Panimian Grammar. In this lecture, we shall focus on Karaka and Vibhakti. We have already studied the technical terms Vakya, Pada and we have also studied the principle of compositionality. Previously, we have also studied the concepts of Artha Kasha and Shabda Kasha and also the process of speech production related to that here are two important concepts, in technical terms used in the Panimian Grammar, Karaka and Vibhakti. So far, we have studied the technical terms namely Vakya, the sentence, Pada, the words and we also noted down the features of the Pada as well as the Vakya. We have also studied the concept of compositionality which plays an important role as far as the Panimian Grammatical System is concerned. We also studied the process of speech production in relation to which the concepts of Artha Kasha and Shabda Kasha were also studied. So now the most important concepts of Karaka and Vibhakti which are related to the technical terms that we have studied so far, they will become subject of our study in this particular lecture and so on. So let us take a recap and try to understand what does this grammar derive. The answer to this question is that this grammar derives sentence or sentences, groups of sentence and these sentences are of different structures, varied structures. This is what this grammar derives. What is this grammar composed of and the answer to this question is that this grammar is composed of lists also known as lexicon and a set of rules. What do the lists consist of? The lists are of two types. One is a list of roots and the other one is the list of affixes. The list of roots is also of two types Dhatu and Pratipadika. The list of verbal roots consists of approximately 2000 elements defined as Dhatu and we have seen how Dhatu is defined. We studied in the previous lectures, we studied that Dhatu is defined in two ways, by Bhuvadayodhatavaha the undirived Dhatus are defined which are part of these 2000 elements and then there is also a definition which defines derived Dhatus by Sanatdanta Dhatavaha. We also have nominal roots also termed as Pratipadika and we have studied this technical term as well. Dhatu and Pratipadika constitute the list of roots. The list of Pratipadika is innumerable although there are some Ganas which are mentioned in the text of Ashtadhyayi which can still be counted. The list of Pratyayas, affixes is very much a limited list, however these two types of lists, list of roots also known as prakriti and list of affixes also known as pratyayas they are part of this grammar primarily and then there are rules, approximately 4000 rules. We have already studied some of them, we already saw the first fourteen sutras which are part of this list of 4000 rules. These approximately 4000 rules are divided into 8 chapters, each chapter is further divided into 4 sub chapters. So we have 32 sections in all. The longest being 6.1 with 223 sutras and the shortest being 2.2 with only 38 sutras. What do these rules do? The rules apply in 2 layers sequentially as well as simultaneously. The sequential application of rules takes list of roots and affixes as input and produces the bigger unit namely the word or technically called as padha as output. Then it takes padhas as input, padhas or words as input and produces or generates sentence as output. This is the sequential application of rules in 2 steps. In the first step, the input is the list of roots and output is the padha. In the second step, this output called padha becomes the input and the output is the sentence. This is how the sentence gets derived in paninian grammar. The second simultaneous or embedded way of application of rules is the following. It takes input as the words or padhas and derives or generates the sentence but these words and padhas they get embedded by the list of roots and affixes which generate the output in the form of the bigger unit called word or technically called padha. That is the reason why in this simultaneous or embedded way of application of rules the inputs are shown as 1 and 1.1 whereas in the sequential application they are shown as 1 and 2 as far as numbers are concerned. This is how the rules get applied in the paninian grammar. So let us take this situation. This is a picture taken from the web and the question is how does a speaker describe what is depicted in this picture? One can answer this question by saying that a speaker wants to describe the action of going that is visible in this particular picture. Also the speaker notices that there are female students who are part of this action of going described in this particular picture. The speaker may also notice about school that these female students are part of and the action of going that the speaker wants to describe. So now we have these three elements with us linguistic elements the action of going female students and also the school that is related to this picture. And when one wants to describe this picture it can be described in these three elements. Using the lexicon of Sanskrit now the speaker decides chatra as the item which describes the meaning namely the female student, athashala is an item which describes a school, gamma is an item in this lexicon which denotes the meaning namely to go. We also decide that the students are the performers of the action of going as visible in this particular picture. We also decide that the school is the place where the students are going it is very important to decide these facts. Now when we decide that the students are the performers of the action of going we select from the list of affixes us by 412 and we attach it to female performers. Then when we decide that the school is the place where the students are going we select um which answers the question where does the performer go and um is the word which helps connect the answer to this question. This is in accordance with 412 once again. We also have anthi which indicates the performer of the action as per the rules 3478 and 713. After having collected this information we bring all these elements together and so we say chatra plus us we form one bracket one word one padha, pathashala plus um is another padha, gamma plus anthi is the third padha. When all these padhas are brought together so we have chatra plus us plus pathashala plus um plus gamma plus anthi and the respective sutras come into play when we select the affixes namely when we select us 1453, 231 and 2346 they come into play when we select um to be added after pathashala 1449, 231 and 232 they come into play. And so when we join these elements together as we have shown with the red plus signs this is what constitutes a sentence which we have studied before. So when we join these elements together and do the further processing by application of the rule 6101, 6107, 3168 and 7378 we get a sentence of this kind chatra, pathashala chatra chandi this is the sentence that we get. Now if we replace the left hand side elements with balakar meaning a boy, pustakar meaning a book and pathar meaning to read we will fill the structure by these substituted left hand side elements the structure of this kind where the right hand side element is occupied by us, um and anthi respectively over here us, um and anthi and now we have to fill in these left hand side elements the prakriti elements by balakar, pustakar and pathar when we do fill these elements then we get a sentence like balakaha pustakampathandi boys read the book similarly we can generate n number of such sentences with the same structure similarly we can generate n number of sentences with different structures by replacing the right hand side elements as well. So similar structure sentences can be obtained by replacing the left hand side elements and keeping the right hand side elements as was shown earlier but when we replace the right hand side elements as well then we can get sentences with different structures and for doing this we will take help of the rules stated in the panagyan grammar in accordance with the rules stated in the panagyan grammar such sentences can be generated. This process of speech production is repeated over here for the primary purpose of highlighting the fact that this cognitive process remains same remains as the backbone of the entire process of derivation as far as the shabda level word level is concerned and also the swirl level or the accent level is concerned. More explanation can be provided with regards to this process when we take the similar example and derive the shabda from the same kind of artha but arranged differently to generate the passive voice forms. What is important here in the discussion on Karaka and Vibhakti is that what exactly did we do here? We as speakers decided first of all about the action we want to describe then we decided firstly who all are the participants in this action then we decided what roles these different elements play in the description of this action after that we selected the words which express the action as well as the entities that participate in this action and then we selected the words which express the roles these entities play in the accomplishment of this action. So when we decided who all are the participants in this action and what roles these different elements play in the description of the action and before that we decided the action we want to describe we eventually collected the meanings which are part of the artha kasha then when we moved forward and we selected the words which express the action as well as the entities that participate in that action and also the words which express the roles these entities play in the accomplishment of an action we are still part of artha kasha but this is related to the shabda kasha the shabda kasha that is related to the artha kasha is what gets selected and then the process of speech production begins and those words which the sounds which express this shabda kasha which is linked with this artha kasha this gets expressed this is what we did. Now it is important to note that the words that are selected which express the action as well as the entities that participate in that action these words are part of the lexicon of prakriti's roots and when we selected the words which express the roles that these entities play in the accomplishment of an action these elements are part of the lexicon of pratyayas so action and the entities participating in the action are selected from the lexicon of entities lexicon of prakriti's these get expressed by the dhatu and pratipadika types of prakriti's they are much bigger sets of elements theoretically infinite which we have studied when we studied the definitions of dhatu and pratipadika as given in the text of astadhyayi the roles however are smaller in number the roles these entities play in the accomplishment of an action they are smaller in number they are 6 as per the sutras of panini given in the astadhyayi these roles also show the interrelation between the elements and the action and now we come to the main point namely that these roles are called karakas the roles that these entities play the roles that pratipadika's play in the accomplishment of an action denoted by a verbal root dhatu these roles are called karakas and the words which express these roles they are called vibhaktis so these karakas get expressed by the vibhakti this is the interrelation between the karakas and the vibhakti to highlight some important facts we can say that these roles that the entities play in the accomplishment of a particular action denoted by the verbal root are called karakas and these karakas are expressed by the vibhakti this is very important to remember the roles are called karakas and the roles are expressed by the vibhakti what is most important is the distinction between karakas and vibhakti the roles which are called karakas are of the nature of meaning and the vibhakti that express the karaka are the explicit words which become audible karakas are part of artha kasha vibhaktis are part of sabda kasha and vibhaktis are also audible the audible words are called vibhakti which are directly linked with the elements in the sabda kasha once again karakas are only six we shall study what these six karakas are but the most important point to remember over here is that the karakas are only six the vibhaktis are 18 18 things things suffixes stated in 3 4 78 and 21 sups suffixes which are stated in 412 these are all vibhaktis these are actual words which are audible which are part of the sabda kasha and karakas are only six part of the artha kasha one more important point to be stressed here is that yes along with the 21 sups suffixes the 18 things are things suffixes are also termed vibhaktis this is extremely important along with the sups the things are also termed vibhaktis this is highlighted because only the sups are popularly known as vibhaktis as far as the technicality of the paninian grammar is concerned things are also termed vibhaktis by the sutra vibhaktishtha 14104 which means tigaha supastra vibhakti saudnabhavanti things suffixes and sups suffixes both of them are termed vibhakti an extremely important feature this fact is highlighted because there is lot of confusion that exists in the curricula that we have seen existent whenever a question is asked how many karakas exist people tend to answer by saying eight or seven there are seven karakas which is technically wrong because when a person refers to the number seven what one refers to is the vibhakti there are seven vibhaktis and if some bodhana is considered as an additional vibhakti which panini does not do but still for the sake of convenience if we accept for the time being that some bodhana is also the eighth vibhakti then we are referring to the actual words which express the karakas so seven and eight these numbers are associated with the vibhaktis with the words that are actually spoken by people which are part of the shabdakasha and karaka is part of the arthakasha this distinction must be absolutely clear one should never answer the question how many karakas are there by saying seven or eight never the number of karakas stated in the grammar of panini is always six there cannot be any other answer to this question how many karakas exist six how many vibhaktis exist seven in paninian grammar and as far as the modern grammarians are concerned eight what is eight a number referring to vibhaktis always what is seven referring to vibhaktis what does six refer to karakas six can never refer to vibhaktis seven can never refer to karakas there are no seven karakas there are no six vibhaktis per se there are six karakas and seven vibhaktis expressing those karakas this distinction of terminology must be absolutely clear to the students that is why they are stressed that is why this much time is spent on stressing this distinction here is a list of soaps we already studied them when we looked at the concept of vibhakti when we discussed the markers when we studied the sutras which delineate the definition of an ith or a marker if you remember we studied the sutra na vibhaktau tasmaha where we studied the concept of vibhakti in which these are the soaps that we studied the consonants at the end are marked in red precisely to highlight the fact that sir and ma coming at the end of these terms so are not considered as ith because these are vibhaktis and the sutra na vibhaktau tasmaha negates these sounds to be termed ith however per which comes in sup 73 this is termed as ith primarily because this is not negated by the sutra na vibhaktau tasmaha and these sup suffixes will generate these forms and these forms are the following they are displayed in the form of a table on this slide they are subtami these forms are called subanta forms the paddas they are eligible to be used in the sentence these sup suffixes they express the karakas for example in this two one we have am which expresses the karma karaka ena expresses the karana karaka or karatra karaka and so on and so forth so these are the actual words which express the karakas karakas are the meanings these are the subantas 21 subanta forms these are the vibhakt and the forms similarly here are the 18 things they are also the vibhaktis and sir and ma at the end of these they do not become ith because their ith term is negated by the sutra na vibhaktau tasmaha so these 18 suffixes are called vibhakti and that is why na vibhaktau tasmaha applies and negates the ith saudhnya to sir and ma shown in the red colour per however and ma however can become ith because na vibhaktau tasmaha does not negate the ith saudhnya of these two letters per and nga so these 18 they are called vibhaktis and they become padas fit to be used in the sentence here are the tinganta forms at the end of which things suffixes occur on the one hand and these are the tingantas they have vibhaktis at the end and they express karakas for example these nine forms they always express kartru karka these vibhaktis na yate na yate etc they express kartru karka but these they etc they can also express karma and bhava but we shall study this little later right now suffice it to say that these are the tinganta forms having vibhakti at the end so these vibhaktis they express karkas and karakas are the meanings they get expressed by these vibhaktis to summarize what we have said so far and what we studied so far we can say that karakha and vibhakti are the fundamental concepts in the panayan grammar the fundamental technical terms and they need to be clearly understood karakha is part of the meaning vibhakti is a term used for words which express the karakha and we have seen the distinction together these two concepts cover the sentence structure in samskrit it is through these concepts that the description of the world through words happens extremely important fact as far as the linguistic usage is concerned now we shall look at this concept of karakha and also the definitions of six karakas in detail in the coming lectures I thank you for your patience