 I welcome you all to this lecture in the course Introduction to Pardinian Grammar. In this course we have reached a stage now such that we can take a look back and see what we have learned so far and then also look at the plan ahead. In this lecture we shall be doing precisely the same. Let us look back and review what we have studied so far about Pardinian Grammar in this course, which is of course an introductory course as the title also suggests. At the beginning we studied the historical aspects related to the Pardinian Grammar. We studied the name of the text then we also studied names of various texts and authors who are part of this tradition of Pardinian Grammar. We started with Katyaayana who wrote the Vartikas, then Patanjali who wrote the great Mahabhashya, then Bharatrihari, Jayaditya Vamana and so on and so forth and then the great Bhattu Jidikshita and the Nagesha and so on and their lineage. We came to the current form of this tradition in which we described how the current tradition handles various issues related to the continuity of this tradition and how there is also some kind of enrichment happening to this tradition because of the touch with the current developments. We also took a brief note of the influence of this Pardinian Grammatical tradition on the modern branch of linguistics. When linguistics was in its infant stage when the scholars came into contact with the Pardinian Grammatical tradition, how the scientific inquiry that we have studied so far as far as the process of speech production is concerned gave a huge impetus to them and the new branch of linguistics came into being. Then we studied the concept of the meta-language, an extremely important concept as far as the Pardinian grammar is concerned and grammar in general is concerned. Meta-language is extremely important. Then we studied the features of the meta-language of the Pardinian grammar. We studied three main features which make this meta-language a unique one and those three features are namely the fundamental principle that the word form is included as part of the meaning conveyed by that word. This is the first feature of the meta-language of Pardini. The second feature was meaning of the cases. This was an additional feature altogether. The third one was the technique of forming the technical term called pratyahara very very valuable and very extremely important tool device designed by Pardini which helped him attain brevity. Then we studied the technique of forming the pratyahara. This technique allowed the Pardinian grammar to attain brevity in grammatical description and also this brevity was not at the cost of anything but rather this brevity was in contrast with the exhaustiveness of the material that it covered. So, as greater the linguistic material covered by as brief a string is what seems to be the motoline that the Pardinian grammar seems to have followed, seems to have achieved when it formed pratyaharas. This is the strength of the technique of pratyahara. In this process we also studied the principles involved in the arrangements of sounds in the traditional inventory and they are rearranged in the first 14 sutras which allows the Pardinian grammar to form the pratyahara. So, what are the principles on the basis of which this rearrangement is made. This is what we studied. We also noted that there are 41 pratyaharas formed and used in the Pardinian grammar. There are a couple of them more which are suggested by some commentators and so we saw that there are multiple pratyaharas, additional pratyaharas that can be formed if need arises that is if the linguistic usage is to be described using such pratyaharas then those pratyaharas can also be generated. Right now the samskrit usage demands the description which can be attained using these 41 pratyaharas. Then we moved towards studying the process of speech production as described in the Pardinian grammar. We studied the source which described various stages. The source was panimiyashiksha and the verses which we repeated several times. We noted that there are eight stages out of which the initial two stages correspond to the internal as well as cognitive stage and the later stages up to varnan janayate they correspond to the physical or biological process involved in the process of speech production and finally the external speech is produced which is the culmination of this process. So, the external most part is the speech produced and the internal most part is the cognitive stage and we also said that there is a cause and effect relationship that is stated in between the most internal and the most external part of this process of speech production. The cause and effect relationship it is the internal part which is considered as the cause and the external part which is considered as the effect in this particular process. We also noted that this is true with regards to the process that a speaker undergoes. As far as the hearer is concerned it will be the external part which will act as the cause of the communication and it will be the internal cognitive part which will mark the end of this particular process. However, it is to be noted that when a speaker undergoes this process of speech production he himself he himself in most of the cases is also the hearer the first ever hearer or the lone hearer if there is not anyone else around. So, he is also the validator he also counter checks whether the external speech that is thus produced matches with the internal cognitive stages or not and then if it is not then he offers a rejoinder or he says I do not mean it or I meant this and so on and so forth. And if there is not any mismatch there is not any reaction from the speaker as there is no need to give any reaction. So, the point is that it is this internal cognitive process which plays an extremely important role which is what is given at most importance by the Panamanian grammatical tradition and then there are several theories as well based on this particular fact which we shall study in the advanced level course of Panamanian grammar. We then studied the properties of sounds which form the basis of grammatical activity in the Panamanian grammar the sounds which are thus produced by the process of speech production. We studied properties in the form of place of articulation then we studied the properties in the form of effort of articulation prayatna and we noted that there are two types of prayatnas which are noted by the Panamanian grammatical tradition namely the abhentara prayatna the internal one and the baya prayatna the external one. Abhentara referring to the effort of articulation that takes place inside the oral cavity and external refers to the effort of articulation that takes place outside the oral cavity. We then studied properties of each sound mentioned in the traditional sound inventory. We took each sound separately and noted down the place of articulation of that sound as well as the effort of articulation both abhentara as well as baya. We also studied the purpose of abhentara prayatna and also the baya prayatna the purpose of the abhentara prayatna and the place of articulation is formation of the technical term called savarana which also helps panini and panamanian grammar attain brevity in order to account for a great number of cases as far as the usage is concerned big data in brief manner that seems to be the moto line over here. So we studied these properties and the baya prayatnas we noted were handy very useful as far as deciding the proximity between the substituent and the substitute in case the sutra states more than one substitutes. Then we also studied the relation of the sounds that are mentioned in the pratyahara sutras the 14 pratyahara sutras and all the sounds that part that are part of the sound inventory traditional sound inventory. So we noted this relation we also studied the sutra in detail namely anudit savaranasya chaapratya jaha and we noted that this sutra is called savaradha grahaka and so on after having studied the process of speech production we moved on to study further another important concept which is compositionality. Then we studied the concept of compositionality in the panini and grammar we said that this concept functions at three levels in the panini and grammar namely meaning or artha word or shabda an accent or swara. We studied these three levels together with the components of these three levels and we also studied the examples. We also studied the contrast between indivisibility akhandatva and compositionality akhandatva and concluded that both views are experienced by the speakers as well as the hearers as far as the process of communication involving speech is concerned. So sarvasaktya vada as was stated by the shabda sutra that is what we noted. This is what we have done so far. This also brings us to an important point namely the purpose of grammar. What is the purpose of grammar according to the paninian grammatical tradition? This is what we shall study in today's lecture. The purpose of grammar we shall also study what is the purpose of studying grammar in what follows. So compositionality is the base on the basis of which the grammar functions. So compositionality forms the basic background for the grammar to function as far as the akhandatva is concerned the grammar has nothing to do with it. One only has to count the number of sentences and one has to note down the meanings of those sentences the corpus of sentences. But it is impossible to create such a corpus with exhaustiveness and therefore as a result of this limitation we had to resort to the concept of compositionality. We studied the concept of Anvaya and Vethirika as propounded by the Vyakarno Mahabhashya where the meaning similarity and corresponding word similarity they are matched together and the meaning dissimilarity with the corresponding dissimilarity as far as the word is concerned was matched together and it was stated that these are the constituents or these are the components of the sentence and they were further confirmed by various complementary data. And then we also found out that the grammar analyzes the indivisible units of meaning word and accent and its components and then it stores them. The units of the indivisible units of meaning word and accent namely the Vakya are analyzed and its components in the form of padartha word meaning padha word and padhasvara the word accent they are all stored by the grammar. The grammar further analyzes these components in the form of padartha padha and padhasvara the word meaning the word and the word accent and it arrives at a stage which is non-derivable to a certain extent. It stops at these linguistic atoms as we call them and stores them as basic units to start the derivation process. These atoms we said are termed as prakriti and pratyayar as far as the word is concerned prakritirtha and pratyayartha as far as the meaning is concerned and prakritisvara and pratyayasvara as far as the accent is concerned. Then we noted that the grammar formulates rules which describe combinations of these basic units and also the combinations of the derived units in the form of the padhas. So, first the rules tell us the combinations of the prakriti and pratyayar as far as the word is concerned prakritirtha and pratyayartha as far as the meaning is concerned and prakritisvara and pratyayasvara as far as the svar or accent is concerned. By joining the prakritirtha and pratyayartha we derive the padartha. By joining the prakriti and pratyayar we derive the padha and by joining the prakritisvara and the pratyayasvara we derive the padhasvara. We have seen examples of this and now these units which are derived they are further considered to be the units and some other units are constructed. So, these derived units are considered valid units of speech by a community of speakers of that speech. Now other combinations of prakriti and pratyayar and the derived units which are not described by the rules of grammar are not considered valid units of speech by the same community of speakers of that speech. The prakriti and pratyayar bringing about the derivation of the padha and such padhas bringing about the derivation of a sentence and such sentences get derived by various such units. So, these combinations are valid units of speech considered valid by a community of speakers of that particular speech and most importantly the other combinations which are not described by the rules of grammar are not considered valid units of speech by the same community of speakers of that speech. So, given that Ram goes to a village is the meaning which is to be expressed in the format that is shown in the form of an equation below in some script where you will have 3 words the first word consisted of the components r p plus p t 1 to 3 a root r stands for root p stands for pratyapadika t stands for termination. So, r p is the root pratyapadika and p t is the pratyapadika termination namely 1 to 3 plus r p plus p t 4 to 21 plus r v plus os plus v t where v is dhatu or a verbal root os is other suffix and v t is the verbal termination. So, if this is the structure of a sentence that is to be used to express Ram goes to a village we shall now fill in the slots. So, r p can be Rama potentially p t 1 to 3 could be su r p once again r p once again could be grammar p t 4 to 21 could be m r v could be gum os could be r and v t could be t. So, these are the basic components these are our linguistic atoms and they express certain atoms in the form of meanings when these words are collected together to express the meanings then by processing these items where the help of the rules we get Ramah as the padar, Gramam as the padar and Gatshati as the padar. When we join these padars together we get the sentence Ramo Gramam Gatshati which is considered as a valid statement it is a valid sentence and also valid unit of the speech spoken by speakers of Sanskrit. This is how the grammar constructs the sentence and this is how the compositionality allows grammar to function. Similarly, if you look at the same meaning namely Ram goes to a village and if this is the meaning that is to be expressed once again we will follow the same formula r p plus p t 1 to 3 plus r p plus p t 4 to 21 plus r v plus os plus v t 1 to 18 then if we have the following combinations Ramah plus m Grama plus m Grama plus e plus t now these combinations will lead to the units namely Ramam Gramam and Gammayati which will lead to the speech unit called sentence like Ramam Gramam Gammayati. If you have to express Ram goes to a village if you collect these constituents or components and compose the higher units in the form of words and then the higher unit in the form of a sentence like Ramam Gramam Gammayati then this is not considered as a valid statement this is not a valid sentence at all a Sanskrit speaker will tell you this is not a valid sentence at all in order to express Ram goes to a village. So, now the grammar provides us with the combinations which are considered to be valid combinations by the speakers of some script. So, for example Rama plus su, Grama plus am and Gammayati this is a valid combination which then generates Ramam Gramam and Gathchati which then generates Ramam Gramam Gathchati this is a valid combination but Rama and am Grama and am Grama here and t is not a valid combination in order to express the meaning Ram goes to a village this is not a valid combination because it is not stated by it is not observed first of all by the grammar of Panini and it does not therefore state it in the form of rules. So, Ramam Gramam Gammayati is not a valid sentence as far as Panini grammar is concerned this is the purpose of grammar as far as Panini grammar is concerned to tell us the combinations which are valid and the combinations which are not valid in order to express some meanings and also as far as the meanings are concerned which combinations are valid which meaning combinations are valid based on the principles of Yogita and Akanksha and so on and so forth. Now, once this purpose is clear the purpose of grammar which tells us the combinations that are valid we shall now study the sutras which are part of Panini grammar these sutras will state which combinations of linguistic atoms word atoms are valid and which are invalid to express which particular meanings with which accent features in all these three levels the sutras of Panini grammar are devoted to this particular cause this is the main purpose of the sutras in the Panini grammar to explain these combinations which combinations are valid as far as meanings are concerned word is concerned and the accent is concerned. Now, let us briefly study the purpose of the study of grammar as stated by the Panini grammatical tradition. The purpose of the study of grammar is to know which are the valid combinations primary purpose of the study of Panini grammar is to get the knowledge of valid combinations of linguistic atoms which constitute units of speech at different levels Artha, Shabda and Swara which meanings can be combined as valid in Sanskrit Arthakasha and which words can be combined to express these meanings namely the Shabdakasha and which accents can be combined as features of these words knowledge of these is what is the purpose of studying grammar to gain knowledge of these also to gain the knowledge of the technique of combining compositionality as well as indivisibility is also the purpose of grammar. The current tradition states that the main purpose of the study of grammar is to get the knowledge of the division of the speech into the atoms called prakriti and pratyaya to the knowledge of the technique of conversion of the compositionality into indivisibility prakriti, pratyaya, vibhaga, nishchaya, dhyana, purvaka, akhandatva, dhyana that is the second one I repeat the knowledge of the technique of conversion of the compositionality into indivisibility prakriti, pratyaya, vibhaga this is compositionality nishchaya the knowledge dhyana purvaka akhandatva dhyana knowledge of indivisibility and the third one is the speech utterance with this knowledge so the knowledge of the conversion and the indivisibility and the uchharana uttering the speech with this particular knowledge in hand this seems to be the primary purpose of the grammar as far as the current panayan grammatical tradition is concerned what is the next plan of action that we are going to undertake now we are going to study the sutras various types of sutras and their examples so first of all we shall study what is a sutra what are the types of sutras because each sutra might be assigned some different function what is the reasoning behind classifying sutra in this particular way then we shall study how to make the meaning of the sutra partly we have studied this when we studied the sutras defining ith saudhnya but we shall revisit this what is the speech form generated by the sutra what are the examples which are part of the linguistic usage which is the speech form that is not generated by the sutra and how it is not generated how it is avoided by adding specific wordings in the sutra and then we shall also study the derivation process which is supported by the sutras various sutras account for various stages as far as the derivation is concerned we shall study this aspect in detail from here on this we shall do from the next lecture onwards but before closing this lecture let us follow our practice and recite the Mangala Charana from one of the celebrated texts in the panayan grammatical tradition this is lagushabdindu shekhara composed by nageshavatta a commentary on the vayakarnasiddhanta kavmudi and the mangala charanasar two verses i have selected they are and the five sutras of today they are taken from six one the sixth chapter first sub chapter sixth adhyaya first pad and they are i repeat thank you for your attention