 Welcome. I welcome you all to this lecture in the course Introduction to Paninian Grammar. In this lecture we shall be studying the sutras of the type of atidesha, extension in the system of Paninian grammar. We have been studying the types of sutras so far. So far we have studied saudhnya, varibhasha, vidhi and niyama. Now the next important type of sutra is atidesha. These types of sutras, they have different functions. They play different roles in the overall system of Paninian grammar. We saw that the saudhnya which are the technical terms, they categorize the lexicon, they also give us some artificial terms which are used in the meta language and explain them so that the system can explain the data more effectively and in a more systematic manner. Paribhasas are the meta rules which help us interpret the sutras in the system of Paninian grammar. Vidhi is the most important part which is the rules which prescribe certain operations. The main amongst these operations is to state the pratyaya, before that also to state the action and the grammar helps us identify the pratyayas. The grammar helps us know which pratyaya is to be added after a root element in order to form which word which denotes which particular meaning. Paribhasasama was a contraction of the Vidhi which is a restatement and a very unique kind of rule which makes a positive statement but results in the negation. Now we come to atidesha. So what is atidesha? The definition of atidesha given in the tradition is anyatra drstasyadharmasya anyatra upadesaha a property which is located somewhere that property gets stated to be the property of something else in which that property does not exist. This way of stating the property is called atidesha. So a property which is located in X for example is stated to be located in Y where it is actually not located such a statement is called extension statement or atidesha sutra. Such a statement assumes X to possess properties of Y. In order to get some operation continued or some operation getting done. It is very important to note here that when an extension happens Y does not become X, Y remains Y. It is only assumed, Y is only assumed to possess the properties of X in order to carry out certain operations. In a nutshell we can say that Y acts like X in certain environments. This is what is the core of the concept of atidesha. This is a principle based also on the worldly experience. This is not just innovated in the system of panemian grammar but we also use this in our daily life where it is invariably observed that X who possesses certain features or functions etc is absent from its post and Y is acting in place of X in order to continue the functions of that particular important post and Y acts assuming the features or functions of X. So, for example we have this particular statement which is a modern statement kulagurvat upakulagurau kvartitavyam. This is slight modification of the traditional statement in order to match we match the modern times and in order to make it prominent we modified that traditional statement. The statement is kulagurvat upakulagurau vartitavyam when a vice chancellor of a particular university is absent for various reasons probably he is visiting some other university. In such a case in order to carry out the important duties of the post of the vice chancellor the pro vice chancellor assumes the features and the functions of the VC for some time and then that pro vice chancellor in that period is called acting vice chancellor is not vice chancellor he is acting vice chancellor. So pro vice chancellor assumes the duties properties of the vice chancellor but pro vice chancellor does not become a vice chancellor he remains or she remains a pro vice chancellor but there are certain properties there are certain functions that get extended and we have similar examples in all spheres of life. What is known as the concept of prattinidhi or the representation representative can also be explained as an example of the principle of atidesha getting manifest in the daily life. Now this concept of atidesha is based on the concept of prasanga. So let us try to see let us try to study what is the concept of prasanga this concept plays a crucial role in the process of extension this forms the base and provides a general background for extension to happen. It also ensures continuity in the process of derivation of a sentence which is what is the major aim of vayakarenashastra. Now the concept of prasanga is defined as following nimitta sadbhavad pravrutti anukula avasara visheshaha, nimitta sadbhavad pravrutti anukula avasara visheshaha. The specific scope or occasion favorable for application of the element or operation due to the existence of the conditions is termed prasanga. I repeat the specific visheshaha avasara scope or occasion favorable anukula for application of the element or operation pravrutti due to the existence sadbhava of the conditions nimitta. This scope or occasion is called prasanga. This definition is taken from the shabdasutra. So here is an explanation so on the left hand side we have two stages two steps on the right hand side we have five depicting the derivation process we have studied this process before on the whole there are ten steps of derivation of the words. Now the meaning acts as the earlier condition of the words getting derived and sentence getting derived. So this meaning which is shown on the left hand side of this slide which has got two steps one is generic the other one is also general but needs to be also specified which gets specified in the course of time you have seen this. But this is a precursor this is the cause so to speak of the word getting derived in a particular fashion shown on the right hand side. So now this left hand side acts as the prasanga when this particular meaning element this particular artha kasha is to be expressed these are the words which are collected together through these stages be it generic general and then specific ones occupying the slots and so on and so forth continuing up to this in each and every step the properties get extended all the properties that are part of this process which are stated over here they get extended to the next they get extended to the subsequent steps in the process of derivation and it is this part meaning part which plays as a major background major condition for this entire process to happen all the ten steps have these two steps and the further steps corresponding steps to all these as the necessary conditions and as the prasanga. There are two steps of derivation in the meaning part mentioned on this slide but we have already shown that there could be many corresponding to the right hand side word derivation and ten steps of derivation in the sentence part the generic slots in the first step get substituted by the specific elements in the form of root and suffix in the second step the root and suffix formation does carry the properties of meanings from the first step the second step consists of the general root and suffix categories of words they get substituted by specific word elements in the third step onwards the third step onwards carry on the properties of the specific kind of roots and suffixes as well as the meaning into the next subsequent step and this continues this continues up to the end of the derivation process each and every step in this process does inherit certain properties from the previous step as well as steps and carry forward the same properties as well as some additional properties wherever possible to the subsequent steps the final steps can be described in terms of properties they inherited from their previous steps this is very important the final steps can be described in terms of properties they inherited from their previous steps going back this is the final step this is the final shape of the sentence first of all present in the which then gets an audible expression so this stage this stage of derivation this step can be said to possess can be said to inherit the properties that existed in the step 9, 8, 7, 6 so on right from step 1 and even going before that the meaning steps. So, Gatsha Tiramogram inherits all those steps this is what is the extension of properties as far as the derivation is concerned and obviously this ensures that there is one continuity of the derivation and the derivation is bracketed by certain conditions which is known as the meaning conditions which act as the prasanga as described by the grammatical tradition. So, thus Gatsha Tiramogram can be described in terms of the root it possesses namely the verbal root gamma and the suffix that is added to it namely the thing which was added in an earlier step similarly Ramaha can be described in terms of the root it possesses namely the nominal root Ramaha and the suffix su that is added to it which is part of sup similarly gramma can be described in terms of the root it possesses namely the nominal root grammar and the suffix am that is added to it which is part of the sup suffixes. So, Gatsha Tiramogram is a sentence which can be described in this particular format. This is possible because this last stage of sentence derivation inherits the properties that were stated right in the first step of sentence derivation plus the meaning conditions that existed before and also simultaneously. Each earlier step can be said to provide the prasanga for the rules to apply to generate each subsequent step. This is very important. This is the scope of the concept of Atidesha as far as the overall derivation of sentence is concerned in the Paninian grammatical tradition. Now, let us come to some specific examples of this extension. One of the most important examples is that of Sthanivat Adesha. We know that the process of substitution is the main process involved in the Paninian grammatical tradition where x element is substituted by y. Now, when this substitution process happens what happens is the x which is substituted and y is a substitute y inherits the properties of x. Now, this is precisely what is stated by this sutra sthanivat adesha analvithau 1156. What this means is that a substitution acts like a sthani which is a substitute to end except in the operations based on individual sounds, properties on individual sounds. Sthani is the one which possesses the sthana and sthana means prasanga, the occasion of application based on the existence of the conditions. So, sthanivat adesha analvithau means a substitution acts like a sthani except in the operations based on individual sounds that is properties on individual sounds. So, here is an example. Asa plus the in the environment of the suffix the astair bhu-hu 2452 applies and prescribes the substitution of bhu in place of us. So, we get asa plus the replaced by substituted by bhu plus the. Asa gets substituted by bhu and so we get the form bhu-tha. Now, in this case bhu which is a substitution in place of asa, asa is the substituent, asa is the sthani, bhu is the adesha. Now, this bhu inherits the property of being a verbal root from asa because of 1156. And therefore, this bhu-tha is considered krdanta because this suffix the is a krith and this bhu comes in place of asa to which this the is added. So, bhu inherits the property of verbal root from asa and therefore, bhu-tha can be considered as a krdanta in this case. But bhu does not inherit the property of being a verbal beginning verbal root from asa which is which it is. So, asa is a verbal beginning verbal root, bhu is a consonant beginning verbal root. When bhu comes in place of us, when bhu is the substitution in place of us, who inherits the property of being a verbal root true, but it does not inherit the property of being a verbal beginning verbal root. Because this property of verbal beginning verbal root is based on the properties of an individual sound, a and bhu. Bhu remains a consonant beginning verbal root and as a result, when we form the verbal forms of asa plus long, this step does not get an augment a which is stated to be added to verbal roots to the verbal beginning roots. So, asa is a verbal beginning root, yes, but bhu is not. When asa gets simplest by bhu, we consider it as a consonant beginning verbal root and so we do not add a, we add a and so we get the forms of bhu and so on. So, this is the explanation of sthanivat, adeshah and analvithau. Alvithi is the which is based on al which is a sound. Here is another example. In the stage sudhi plus upasya which is a compound, 6177 applies where e long e is replaced by here. Here is the substitute, e is the substituent, here is the adeshah, e is the sthani and then we get sudhya upasya. At this stage, 8447 applies which requires this kind of construction, these constituents of the verb. Say element should be c1, before that there should be c2 and before that there should be a v that is a vowel. So, vowel consonant and consonant, this should be the condition. Now, in this case, c2 gets re-duplicated and the output would be vc2c2 and c1. So, this c2 should be any consonant minus her and then this c2 gets re-duplicated. This is what 8447 says. Now, in the present case, here is a consonant. If you look at this sudhya upasya, here is which is a vowel, then there is dha which is a consonant which can act as c2 and then there is a consonant here which is c1. So, exactly we have this stage vc2c1. Now, this year this c1 is a consonant, c2 is dha which is a consonant minus her that means all consonants except her and so this c2 can get re-duplicated into c2c2. Now, here is a consonant but remember it is a substitute which has replaced a vowel e. Now, this substitute cannot inherit the vowel property from the substituent e. So, you cannot consider this c1 as a vowel even though this year comes in place of this e which is a substituent and sthani vada deshaha Nalvithau says that the properties of sthani get inherited by the substitute. The substitute gets the properties of the substituent. So, can this year get the property of being a vowel from the substituent e? Answer is no because this is based on the property of an individual sound. Therefore, this year cannot be considered as a vowel it remains as a consonant and because it remains as a consonant then this 8447 applies and we get vc2c2c1. Therefore, we have so the dha here upasya and finally, we get this form so dhyupasya. This is a patent example given in the sandhi prakarena of the vayakarena siddhanta kavmudi. There is quite a lot of discussion on this. There are some other sutras from the sthani vada section that are brought in into discussion. We shall not go study those sutras right now in this course we reserve them for the advanced level course. It is important to note that this process of substitutions sthani and aadesha and the extension sthani vada bhava is considered as a standard of comparison. So, here is a verse taken from Raghuvamsh of Kalidas 1258 which describes a particular phenomenon in the life of Shri Rama which is described in a very beautiful manner using this extension as a standard of comparison. See, the verse is like this I repeat. What it means is Rama placed Sugriva on the throne which was much coveted for long by him Sugriva after having slain Valind just as one places a substitute in place of a verbal root. So, just as a grammarian would first put a verbal root and then replace it by its substitute as we did in Asaplastha. Similarly, Rama placed Sugriva in place of Valind after having slain Valind after having removed Valind from that place that position. So, Kalidas in order to describe this particular action of Rama remembers the process of substitution and the process of extension described in the Panayan grammar and compares this action of Rama with this substitution taking place in grammar. So, replacing a verbal root by a substitution here is mentioned here as a standard of comparison. This grammatical process seems to have gained so much popularity to get this status. Here the post of an emperor is the Prasangha, Valind is the sthani and Sugriva is the substitute. So, here are those sups, the generic slots. We also note that Panini has used the technique of sthanivad bhava in deriving the nominal padas, the subanthas. In dealing with words which have different forms in different columns, the technique of sthanivad bhava comes in very handy for Panini to begin the derivation process with one item at one time. The principle of Atidesha plays a very important role in the explanation and arrangement of such forms. And then the other example of the sthanivad bhava in Panini and grammar is that of the pronominal forms of Yishma, second person Pranam. And here is a table provided to you which has all the forms of sups together with the accent as well. If we notice, if we study these forms closely, we note that Tuvar, Yuvar and Yishma seem to be the most common verbal elements in the respective columns. For example, in the first column Tuvar seems to be the part of each and every form, almost each and every form except this Tuvar is replaced by U. In this second column, Yuvar seems to be there in each and every form, Yuvar, Yuvar, Yuvar, Baham etc. Similarly, in case of this third column, Yishma seems to be there in each and every form except this first one but there is Yu which is common. So, Yishma seems to be most common, Yuvar seems to be most common and Tuvar seems to be most common amongst all these forms. Now Panini and grammar succeeds first of all in bringing together all the forms in the generic slots shown earlier, sups slots. Then it assumes one root form for all these forms listed in these three columns to be generated. Then it assumes Yishmad to be the root or starting point and states Tuvar and Yuvar as its substitutes in columns one and two respectively. And we have Sutras like Ma Paryantasya where the Ma Paryant form of Yishma gets substituted by Tuvar and Yuvar and so on. So, Yishmad is the substitute when Tuvar and Yuvar are the substitutes in the respective columns and the meanings as well as the Pratyayas in those respective columns they act as Prasanga. So, the Prasanga being there, Yishmad gets substituted by Tuvar in the first column and Yuvar in the second column and Yishmad, the Ma Paryant part of Yishmad that gets substituted. This is also stated in the system of Panini and grammar. This is how Prasanga and Sthanivad Bhava has been treated in the grammar and also it has gained so much popularity that it becomes a standard of comparison as far as the literature is concerned. The next important point to be noted or studied in this particular case is extension on Lopar. Lopar or deletion or zero substitution is stated as a substitute in Panini and grammar in place of various verbal elements. For example, sometimes if Pratipadika gets deleted entirely then Pratyayas get deleted and so on. This zero substitution is stated to inherit the properties of its substituent which is extremely genuine and extremely unique and important that the zero substitution is also turned into something positive and it is stated to inherit the properties of the substituent. For example, any indeclinable or aviyar is termed a Pratipadika first after which the suffix sup is added and then it is made a padha. It becomes a subanta but these sup suffixes are deleted or substituted by zero as far as the Panini and system is concerned. But even after the deletion of these suffixes they still the zero still inherits the property of being a sup and an aviyar is considered a subanta namely padha and therefore fit to be used in a sentence. Examples like pratar or vina, nana, ch, tu, etc. All of these words they get sup to be added after them and then it is sup to be deleted but this zero which comes in place of sup still inherits the property of the sup and therefore all these words they are called padhas because they are subantas. Even though you do not see a sup over there as far as the Panini and grammatical system is concerned and the derivation process is concerned they are subantas. Now we shall study two important types of atidesha now one of them is the dharma atidesha where the property gets inherited and here are the examples. So extension of properties is called dharma atidesha. Sarvadhatuka mapit is an example 125 what this means is a Sarvadhatuka suffix which does not have pr as a marker is termed nyat a Sarvadhatuka suffix which does not have pr as a marker is termed to have n as a marker this is very strange but very peculiar and this is why it is an atidesha. So pink suffixes and any other suffix added to a verbal root with marker sh is termed Sarvadhatuka we have already studied this definition. So the sutra is Sarvadhatuka mapit and what is Sarvadhatuka? Pink suffixes and any other suffix added to a verbal root with marker sh is termed Sarvadhatuka. So for example all these 18 prasme padatmane padat things they are called Sarvadhatuka. Amongst the pink suffixes only three are marked with pr notably these three in green tip sip and mip only they are marked with pr so they are pits what happens to others you can say that by definition by default they are a pits that means pr is not a marker in any of these suffixes 15 suffixes so they are all a pit the purple ones so the rest 15 will automatically be a pits now this sutra 125 says that all of them they will be termed as nith as having n as the property here there is an extension of the property of being a nith nithwa this is the dharma atidesha where the property of nithwa is extended to the 15 suffixes. Similarly in the case of chi plus p and then we add the suffix shnu in between so we get chi shnu t chi is a verbal root in the fifth conjugation and t is the suffix which was stated earlier tip so this is pit now we have another suffix coming in shnu shnu is a suffix which is not a thing but has a marker sh and this shnu is added to a verbal root so it is also Sarvadhatuka suffix since it does not have a marker pr it is also a pit and hence it will be termed nith so this shnu is nith p is not nith because it has pr as a marker so it is pit so this is not nith but this is nith now and then 115 nithicha will apply here and will negate the substitution in place of iu etc so there is a gunavruti substitution stated in place of i and u which gets negated by nithicha 115 and then 115 nithicha will apply here and will negate the substitution in place of i and u etc which is gunavruti now in case of chi shnu t i in chi does not get the substitution as it is followed immediately by a suffix which is nith this shnu is nith by the atidesha dharma atidesha but u in shnu will get the substitution this shnu this u gets the substitution as it is followed by a suffix which has a marker pr tip so we have chi shnu t so this u in shnu will be substituted by o by 7384 so we get chi noti and the final form chi noti gets derived however this nu does not get this substitution then the suffix is tas because this is then a nith by the dharma atidesha so in chi nutaha substitution will be again negated by 115 as the suffix tas here is nith so by sarvadhatukam a pith this is how dharma atidesha functions next we have karyatidesha extension of the functions is called karyatidesha for example lotolangvat in place of lot extend the actions that are done to the substitutes in place of lung so what are these actions so in place of lot extend the actions that are done to the substitutes in place of lung the substitutes which come in place of lung take certain actions extend them to the substitutes which come in place of lot that is the meaning what are these actions these actions are the substitutions tam etc affected by 34101 and the deletion of sir by 3499 tamadayaha salopascha so these are the things which are part of the lung substitution lung is an abstract suffix postulated by panini in order to describe the derivation process of the verbal suffixes which express the past tense imperfect and here are those 18 things suffixes when lung is used and here are those 18 suffixes when lot is used lot is another abstract suffix postulated by panini when these things suffixes express the the meaning namely inspiration which is an order so here we have tipsip and mip which are and the rest all they are the nits suffixes here are the things suffixes which are the substitutions of lot and by extension we have is tas thas thar me was and must they all get substituted in this particular fashion tam tam thar and am and this sir gets deleted into these two suffixes so the purple suffixes stated over here they indicate the operations that happen to the lot substitutions which also happen in lung to summarize attidesha is an extremely important type of sutra this extension holds the entire derivation process together by maintaining the continuity of conditions throughout throughout the process of derivation the types of attidesha serve various grammatical purposes for the sake of derivation of sentences as an output the deletion or 0 is also given the status of substitution and properties are extended to the absence as well and absence is turned into a substance holding properties like others this is a unique contribution of paninian grammar now remains the sixth type of sutra adhikar to be studied which we shall study in the next lecture thank you for your attention