 I welcome you all to this lecture in the course, Introduction to Paninian Grammar. In this lecture, we shall study some other technical terms in the Paninian Grammar. We have already studied some technical terms, starting with Vakya, Pada, Dhatu, Pratipadika, Krith, Taddhita, etc. In the beginning, we also studied the technical term It as well as Savarna. Now, in this lecture, we shall study some other important technical terms in the Paninian Grammar. And we shall see how they get applied. We do not claim to have covered all the technical terms used by Panini in his grammar. But the ones that we have studied, we hope will give you a good enough overall picture of the overall system of Panini's grammar. So, these are some other technical terms that we shall study in the course of this lecture. We continue to have the derivation of the sentence in the background. So, meaning dataset is this, we have already studied this, we form the constituents of the meaning and then we link these constituents with the verbal constituents in this particular fashion. And then we start the derivation of the Sanskrit sentence in this particular format in which the verbal action takes the prominence to which is added the suffix thing and then is added to fill in the remaining slots and then the prakritis are added to fill in the slots of the prakritis in the other words. And then when all the prakritis and pratyas are stated in the sentence, the derivation of the entire sentence begins. And then we arrive at these derived stages and finally gachatiramogramam is the sentence that is derived. On the backdrop of this entire derivation process, let us now study the technical terms that were mentioned in the outline of this lecture. We derive this particular dataset from the artha, we derive these shabdas and then they are expressed in the audible speech. Let us see what is samhita. Samhita is extremely important because this term helps panini also gives sutras to account for the Vedic forms in his grammar. Now gachatiramogramam with some minimum space in between, this is called samhita and the definition of samhita is given in panini's grammar by the sutra 14109 which reads, parah sannikarsah samhita, parah sannikarsah. Sannikarsah is proximity, parah is extreme proximity. The extreme proximity of sounds is termed as samhita. What is the measurement of this extreme proximity? What is extreme proximity? It is defined as not having a gap more than the one required for distinct audible perception of two sounds. When two sounds do not have a gap more than the one required for distinct audible perception of sounds, two sounds then such a situation is called samhita. So what it assumes is that in order to have a distinct audible perception of two sounds some biological gap is necessary. So to have only that much gap is what is extreme proximity. If you have more than that as a gap then that is not called samhita that could be called as apahita or vyavahita as in the case of these words gachhati and then you take a pause more gap than what is required for the distinct audible perception of the sounds then you utter Ramaha and then there is still some more gap then you utter Grammah and when you do this the form the shape of the sounds also changes. For example here you have Ramoh but here we will have Ramaha. The euphonic combination has its effects which are missing over here. When this word Ramaha goes into this form where it is samhita that means you are uttering the word Grammah with close proximity without having additional gaps then this shape Ramaha turns into Ramoh that is the effect of samhita. So samhita-yam is the word used in Ashtadhyay in three places as an adhikar stating thereby the environment in which the rules apply. These are the three sections from 6172 up to 157 63114 up to 139 and 82108 up to 8468. What this means is that the rules stated in these three sections they have samhita as an environment. So the operations stated in these sutras they get operated in the environment of samhita. If the speaker does not want to do samhita then these rules will not apply. So this Ramaha will not change to Ramoh if the speaker does not want to do samhita. If the speaker wants to speak at leisure having more gap than what is needed actually biologically then he need not have to do these operations. The Chhati, Ramaha and Grammah are taught separately are not samhita. This is an extremely important technical term defined by Panini which can also have repercussions in the study of speech forms using modern technology. There is one more term in this context that is also defined by Panini which is very very crucial namely Avasadna and it is defined as Viramaha Avasanam Viramo Avasanam 14110. The absence of any sound is termed as Avasana absence. So even the absence is given some technical stature and nomenclature. So this absence indicates the end of a unit say for example a sentence or even a word. The application of this term is done by Panini in the Sutra Babasanae 8456 which says that immediately before an Avasana substitute optionally Jhal by Chhar. So when there is an absence of any sound coming after immediately after then a Jhal is substituted optionally by a Chhar. So for example you have Ramad and after that if there is no sound coming that means there is Avasana there is absence of any sound over here then this the is optionally substituted by the that means you get two forms Ramad and Ramad. So this is how the term Avasana is cleverly used as an environment by Panini. After this let us go to the other important terms Sarvadhātuka and Ardhadhātuka which are required for the derivation of the pada forms notably the verbal forms. Let us see what is Sarvadhātuka. So the definition of Sarvadhātuka is given in 34113 and the Sutra reads, what it means is things are fixes and any suffix added to a verbal root with the marker sure is term Sarvadhātuka. I repeat things are fixes and any suffix added to a verbal root apart from the thing of course with the marker sure is term Sarvadhātuka. For example, if you have gamma plus T here gamma plus T, T is a Sarvadhātuka suffix as it is part of thing if you want to derive the verbal form Gacchati this is the first stage we have gamma plus T, T is part of thing and therefore it is a Sarvadhātuka and on the basis of T being a Sarvadhātuka then applies 3168 and the suffix shaft gets added and then we get gamma plus shaft plus T. Now we know that in shaft per is a marker and sure is a marker. Per is a marker as defined by Halantyam, 133 and sure is a marker as defined by Lashakvarthadhitai which is 138 and so Tasya Lopaha both these markers are deleted so we get gamma plus or plus T. Now this shaft is shift it is also added after a verbal root therefore it is a Sarvadhātuka. So this R is a Sarvadhātuka suffix because it is added to a verbal root and also has sure as a marker. Now on account of the fact that this is a Sarvadhātuka suffix and also shith suffix 73, 77 applies and then gamma gets replaced by Gaccha and so we get by doing some more operations we get Gaccha plus or plus T and Gacchati. So here we have two suffixes one is a thing one is a shift other than thing added after a verbal root so both of them they get the term Sarvadhātuka both these suffixes are Sarvadhātuka suffixes. Then comes the technical term Ardhadhātuka stated in the sutra Ardhadhātukam shesaha 34114 shesha is an important device used by Panini for defining certain technical terms. So Ardhadhātukam shesaha remaining suffixes that are added to a verbal root are termed Ardhadhātuka remaining means the suffixes which are obviously not thing and also not with the marker shesha they are all called Ardhadhātuka and then there are some other sutras which also term some things indicating some particular tense as Ardhadhātuka as an exception. So here are some suffixes which are non-things primarily which are termed Ardhadhātuka. So if you have Patta as the verbal root to which is added the suffix T or Tavya or Tum or Tva in various senses since these four suffixes are added to a verbal root and are not part of thing or shift either these are termed Ardhadhātuka suffixes and then 7 to 35 applies and we get Patta plus Eeta, Eetavya, Eetum and Eetva and then we get the forms Pathita, Pathitavya, Pathitum and Pathitva. So this is how the forms are derived by the technical term Ardhadhātuka being used by Panini. So the function of the technical term Ardhadhātuka is stated on this slide namely addition of the augment E to the suffix. This is primarily an important function of the Ardhadhātuka suffix. Similarly the technical term Parasmaipada is also equally important. This is again in the environment of the suffixes which are added to a verbal root. The term Parasmaipada is defined by Panini in the Sutra La Parasmaipada 1499. What this means is all substitutes in place of the suffix Lā are termed Parasmaipada. So thing is stated as a substitute of Lā by 3478. Lā is an abstract suffix that is stated by Panini which comes in the initial stages of the derivation of the verbal form. Now the things suffixes which are stated as a substitute of Lā stated by 3478 they are termed as Parasmaipada. Similarly the suffixes Shatru and Shanach are stated as substitutes of Lā by 32124 they are also termed as Parasmaipada generally by this sutra and why I am saying by this sutra will be clear in a while. Now the thing to be noted as far as Parasmaipada suffixes are concerned is that the meaning of Parasmaipada suffix is always Kartā. I stated in 1378 Parasmaipada. So generally when a suffix term Parasmaipada is used in the sentence the voice is always active or you can say that it is always Kartru Vāchya. The suffix the thing suffix after the verbal root denotes Kartā. This is an active voice or Kartru Vāchya. This is how Parasmaipada is used. The related technical term is Atmanipada and this is defined as Tangana Vātmanipada 14100. What this means is that amongst the things which are generally termed as Parasmaipada Tang and āna are termed Atmanipada. So Tang and āna are given one specific term Atmanipada which cancels the general term Parasmaipada. So now Tang and āna are called Atmanipada. Apart from Kartā the meaning of Atmanipada is Karma and Bhava as stated by 1313 and 14. In addition to these two meanings we can also say that for verbal roots which take both sets of suffixes Atmanipada as well as Parasmaipada Atmanipada suffixes denote in addition that the result of the action locates in the Kartā of the action. This is stated by 1372. I repeat for verbal roots which take both sets of suffixes namely Atmanipada and Parasmaipada. The Atmanipada denotes in addition to Kartā and Karma it denotes that the result of the action performed and indicated by the verbal root locates in the Kartā of that action and this is stated by 1372. These are the functions of Atmanipada. So let us take a look at Parasmaipada and Atmanipada in this table. These are the 18 suffixes which we have already studied right from the technical term Ithsavgna onwards but we did not introduce the terms Parasmaipada and Atmanipada explicitly which we are doing now. So these are the things suffixes which make a pada these are added to a verbal root and the resultant output is a pada. Now these 18 suffixes they are divided into two groups. The green ones they are finally called Parasmaipada and the purple ones they are to be termed Atmanipada. The meaning of the Parasmaipada is invariably Kartā amongst the Karakas it denotes Kartā and invariably the meaning of these purple ones the Atmanipada are Kartā as well as Karma as well as Bhava but these 9 suffixes they always denote Kartā. So whenever these suffixes are used 9 suffixes you can be sure that this is a Kartru Vachya or an active voice construction but when the Atmanipada is used you cannot be so sure because it could be either Kartru Vachya or Karma Vachya or Bhava Vachya. So you have to look at the suffix that comes in between the verbal root and these suffixes that will give you an indication about the voice. So this is the difference between the Parasmaipada and the Atmanipada. Remember what we said is these 9 suffixes are termed Parasmaipada. So when the term Parasmaipada is used this term denotes these 9 suffixes and Atmanipada is a term that denotes these other 9 suffixes. These 9 suffixes are called Atmanipada primarily apart from Shanach etc. So these forms and these are to be called as Parasmaipada and these are to be called as Atmanipada forms of the verbal root. And we said that in this case when Atmanipada is used it denotes an additional meaning namely the result of the action locates in the Kartā of the action by 1372. Let us now study one more technical term Nishtha. This is defined by Panini in 1126. What this says is that the suffixes Kṭa and Kṭavat are termed Nishtha. And then we have the sutra 32102 the sutra is Nishtha. This sutra prescribes addition of Nishtha suffixes after any verbal root in the sense of past tense as well as Kartā, Kṭavat and Karma and Bhava, Kṭa. So for example if you take the verbal root Pṭha and add the suffix T or Kṭavat to it you add the augment E before both the suffixes T and Kṭavat. So you have Eṭa and Eṭavat as before because these two will be also called because they are added after a verbal root and they are neither thing nor shit and so here you will get the form Pṭhita and Pṭhita Vat. Pṭhita means something that was read so T indicates Karma or the action of reading where T indicates Bhava. In Pṭhita Vat the meaning is someone who did read that means Tāvat indicates Kartā as the meaning. This is also an important technical term associated with the suffixes that are added after a verbal root. Let us now study some technical terms which come in the context of the derivation of the Subanta forms. The first term is Nadi a very very crucial peculiar kind of term defined by Panini in 143. What this means is that words expressing feminine gender and ending in long E and long U they are termed Nadi. For example Gauri, Nadi, Chamu, Vadhu etc these are all called Nadi technically. So the application of the term Nadi is found in the generation of peculiar Subanta forms 4-1, 5-1, 6-1 and 6-3 and 7-1 etc. Incidentally also by 146 the Sutra Gniti Rasvastcha the term Nadi is also applied to the words expressing feminine gender and ending in short E and U optionally when before the Nitsa fixes. What this Sutra means is words expressing feminine gender and ending in short E and U are optionally term Nadi immediately before the Nitsa fixes. We shall see the examples of this as well. So to sum up the technical term Nadi we can say that Ganga and Yamuna are not Nadi in the Panigyan grammar because they do not end in long E or long U. Sthali however which means a land which ends in long E is term Nadi. So there is a famous saying which sums up this situation saying that Paninairna Nadi Ganga, Yamuna Nadi, Sthali. Neither Yung Ganga nor Yamuna is Nadi according to Panini. Sthali is however a Nadi according to Panini. This is the strange behavior of the term. So now if these are the subs, 21 subs, these are the 21 forms of the word Gauri, Gauri, Gauriav, Gauriah, Gaurim, Gauriav, Gauriihi, Gauriya, Gauri, Bhyam, Gauribhi etc. The ones marked in blue they show the forms in the derivation of which the term Nadi is used by Panini. Similarly if we look at the Subanta forms of Mati, here you have the Pratipadikav Mati ending in short E. So also feminine. So there is optional Nadi Saudnia in Nid suffixes which is these four. So you have optional forms. Mati, the blue ones they indicate the Nadi Saudnia the technical term Nadi applied and the purple ones indicate another technical term Ghee which we shall study next. But the point is that these are the forms that are derived because this is called Nadi optionally. So in order to account for such variations the terms Nadi as well as Ghee are necessary for Panini. So what is Ghee? Ghee is defined by 147 as Sesho Ghee Asakhi. Once again the technique of Sesho comes in handy. Remaining words excluding of course Sakhi are termed as Ghee. Now what is remaining? What are the remaining words? One words expressing masculine and neutral gender they are all remaining. Two words expressing feminine gender and ending in short E and U immediately before Nid suffixes they are also remaining. So they will also called Nadi optionally of course. And some other exceptions stated in 144 and 145 they are to be termed as Ghee wherever the sutra says. So examples of the term Ghee are Hari, Kavi and Mati. Hari and Kavi these are masculine gender words ending in short E and then there could be Bhanu ending in short U that could be the example of Ghee as well. Also Mati and Dhenu these are the words ending in short E and U indicating feminine gender and they will also be called term Nadi optionally when Nid suffixes follow. And so these are the forms in which the purple forms shown they help I mean they are the ones the derivation of which is done by Pandini using the term Ghee. These are the forms of the word Hari in masculine and then of course we have seen the derivation of the form of forms of Mati which is in feminine. So if we go back to those forms of Mati we can see that here are the purple forms which are derived using the term Ghee and here are the blue forms which are derived using the technical term Nadi. These variations Gauri on the one hand Hari on the other hand and Mati in between this is done in an easier manner when Pandini uses these technical terms Nadi Ghee and optional Nadi and optional Ghee. Now let us come to some other types of definitions some other technical terms. These are formal elements notably T is the first technical term or Saudhna that we shall study now this is defined by Pandini in 1164 the Sutra is Achaun Tiyadi T. What this means is the verbal element beginning with the final vowel of a bigger verbal element is termed T. Here are examples for you. So if we have an element in which there occurs a string which has a V V stands for a vowel then consonant then consonant then a vowel then a consonant and that is it that is the end of the unit. Then you look for the last vowel amongst all the vowel which is this V and start with it come up to the end of the word that string namely V C here is termed T. So the verbal element beginning with the final vowel V C is here termed T. In the second case where you have V C C V where V comes at the end you also pick the final vowel that is this V and this is the N. So by definition this V will be termed as T. So here are some examples Maruth which consists of two vowels and U the final vowel is U. So beginning with this U the verbal element Ut will be termed as T. Server has got the final vowel Ur that will be termed as T. Kumudha has this final vowel Ur this will be termed the T. In Atam you have Arm there are two vowels R and R the final vowel is R beginning with that we have an element Arm this will be marked as will be termed as T and then the rules will apply 3479 which will substitute this Arm by A and you will get the form Ati. Same thing is true about Atam where Arm is T. Now the functions of T are substitution of T which is done by let us say deletion by 64143 substitution of T by another verbal element done by 3479 as in the case of Atam and Atam or the augment addition done by 5371. These are some functions for assign to the technical term T. What we can say is that this is a formal element also a dynamic element and universal application of the definition is ensured however not all sutras will take advantage of this universality of the application of this technical term T. Clearly this is an artificial technical term created by Panini. So, if we look at this chart of things suffixes we notice that there are these suffixes which have Atam and Atam and Mahi etc. So, in Atam we have this Arm as T, Arm as T once again in Dham there is Amm acting as T and in Vahi and Mahi there is this E and E which acts as T and so here are the forms which have this A substitution taking place almost all the forms where T is replaced by A. The next technical term which is also formal is Upadha defined by Panini in 1165 the sutra is Alontya Purva Upadha. What this means is the earlier sound before the final one that means the penultimate sound is termed Upadha. So, if we have this structure where we have a vowel followed by a consonant followed by a vowel followed by a consonant followed by a vowel then this penultimate vowel penultimate sound C or consonant is termed as Upadha and in another structure where we have vowel followed by a consonant followed by vowel followed by a consonant at the end this vowel which comes in the penultimate position will be termed Upadha. So, if you have the word Pachika this word has K consonant in the position of Upadha and if we take the verbal root Patha the vowel A is termed as Upadha because it is occurring in the penultimate position. Now, why leveraging this fact Panini is prescribing let us say 6337 which is certain operation is negated to the word which has K as its Upadha and this Patha has A in its Upadha. So, 72116 states that this A becomes A. So, this is how the technical term Upadha is used by Panini to state certain grammatical operations. Once again we can say that this technical term is indicating a formal element of the grammar a dynamic element and the universal application of the definition provided by Panini. Once again we note that not all sutras take leverage of this particular universal application of this definition. After having looked at these formal definitions let us now try to study some other definitions which take into consideration some categories of words one of the prominent ones is Sarvanama. This is defined as Sarvadini Sarvanamani 1127 this is an enumerative definition. What this means is that a list of words beginning with Sarva is termed Sarvanama and there are 35 words the two amongst them are Tatt and Thvam mentioned in the sentence very famous sentence from Upanishads. So, there are 35 words Sarva, Vishwa, Ubha, Ubhaya, Dataradatama, Anya, Anyatara, Itaratvatva, Nema, Samasimha, Urva, Paravara, Dakshino, Tara, Paradharadi, Pyavasthayam, Asaudnyayam, Swamadnyatidhanakhyayam, Antaram, Bahir, Yogopasam, Vyana, Yohu, Teda, Tada, Yeda, Eta, Dita, Madhya, Sekadvi, Yushma, Dasma, Bhavadu, Kim. These are the 35 words which are termed Sarvanama. The function of this technical term is obviously replacement of a noun and then some specific Subanta forms. These are the Subanta forms shown in blue color which are the features of the Sarvanama-Saudnaya technical term. There are five forms one three survey different than Ramaha, here it is survey, then Ramaya and now here we have Sarvasamai, Ramath and we have Sarvasamath, Ramanaam and we have Sarvesham, Rame, we have Sarvasmin. These are the five forms which are different which are derived by the technical term Sarvanama. There are some more functions but we will go into the details of them when we do the advanced course. Let us now study the technical term Avvaya, another very important technical term defining a particular category of words and the definition is once again an enumerative definition. This is defined by the sutra Swarajinipatam Avvayam 1137. If we look at the Sarvanama Saudnaya there are bunch of sutras 1127 onwards up to 1136 which defines Sarvanama a big section. Similarly, the technical term Avvaya is also defined by a few sutras. The first one amongst them is this 37 1137 up to 1141 these sutras define what is an Avvaya. So, the sutra is Swarajinipatam Avvayam and the meaning of this sutra is the list beginning with the words Swar and Nipata they are termed Avvaya. The list beginning with the words Swar consists of several words like Antar, Prathar, Siam etc and Nipata is another technical term defined by 1456 which states that all the words stated in between 56 and 98 they are termed as Nipata. An example of this would be Upasargas like Prah, Para, Apasam, Anu, Avanis, Nir, Dos, Dur etc all of them they are termed as Nipatas. Avvaya is a category of words with the absence of final suffixes that is why this becomes very very important. In Panimian grammar the suffixes are added after these Avvayas and then they are deleted thereby giving the status of Pada to the Avvayas and thereby making them eligible to be used in a sentence. This is the technical term Avvaya. There are some other technical terms in Panimian grammar some of them we already studied like ith 132 to 8, Savarna 119 and 10, Dhatu 131 and 3132, Prathipadika 1 to 45 and 46, Krith 3193, Tadhita 4176 we also studied the technical terms namely Samasar and then there are some other technical terms like Prithiradaij where the technical term Prithi is assigned to the sounds A and I, Adengunaha 112 where the technical term Guna is assigned to the sounds A and Eing, AO. Similarly we have Mukha Nasika Vachanonu Nasika the term Anu Nasika defined in this sutra as a sound which is produced using Mukha and Nasika the oral cavity as well as the nasal cavity. Uchchai Rudattaha the vowel that is pronounced with a high tone, high pitch is Udattha, Ni chai ranudattaha, low pitch is Anudattha and Samaharaha Svaritaha a combination of both these is called Svarita. These are some other technical terms also defined by Panimi and also defined to describe the linguistic data available to him. To summarize various types of technical terms are used by Panimi in this grammar to systematically arrange the data set so that generation of the forms is smoother and rule based. These technical terms also give us feature descriptions as well as negation like for example the term Svarna. It describes the features which contribute to the definition of Svarna and also some other features which contribute to the negation of the term Svarna applying to certain elements. There is formal aspect of words which is given significance in some technical terms whereas in some technical terms enumerative definitions are used to describe certain broad categories. Phonetic descriptions are used to define properties of sounds. Artificial technical terms are used to help explain variations in the word forms. These technical terms feed into the rules which prescribe the operations. Now in the next lecture we shall study some other types of sutras notably the Paribhasha sutras. Thank you for your attention.