 Welcome, I welcome you all to this lecture in the course Introduction to Paninian Grammar. After having studied several basic concepts in the grammar of Panini starting from meta language onwards, we have studied in the previous lecture the concept of Sutra which is at the core in the text of Ashtadhyay, the basic text in the Paninian grammatical tradition. We also looked at the types of Sutras. Six amongst them are the most prominent. Now we shall devote time to study these types in detail and the first type we take up is the Soudnaya Sutras, the technical terms that are used in the Paninian grammar. The purpose of studying these Soudnaya Sutras is to understand the system better because this system identifies certain elements and terms them in a certain manner and then uses those terms in the Sutras in order to prescribe certain operations. In a way the Soudnaya Sutras use the lexicon that is required for this grammar in an effective manner. This is the reason why we shall study now the Soudnaya Sutras in the text of the Ashtadhyay and also in the Paninian grammatical tradition. Why I use the word Paninian grammatical tradition will become clearer soon. For example, let us take the core concept of Vakir sentence. This is not explicitly defined in the Ashtadhyay. This is used in the Ashtadhyay but not defined. This concept is defined by the Vartika of Kartyayana and in fact there are two Vartikas which define this particular concept of Vakya and they are Ekating Vakyam and Akhyatam Savvayakaraka Visheshanam Vakyam. Let us look at these definitions one by one. What is the meaning of Ekating Vakyam? Ekating Vakyam means a unit of elements containing one thing it is called a Vakya. For example, if we have a sentence of this kind and we have three subunits of this sentence and they are constructed in this manner some element in the left hand side plus a right hand side element plus another word which has a left hand side element followed by a right hand side element plus the third word. Now in this third word there has to be this right hand side element which has to be a thing. If this is the case then this entire unit can be called a sentence. So one thing in a group of elements can become eligible to be called a sentence. Now just as in the first bullet that we saw just now thing appears in the right hand side of the third word. Now there may be a situation where this thing occurs in the second word and there may be a situation where the thing can occur in the first word in this position. Yet we can call all the three sentence because they have one thing this thing irrespective of any position does give the status of a sentence to a unit. So for example, Gatshati is a word which consists of this thing. So this Gatshati by itself can be called a sentence plus if there are other elements to be added then that can also come together to be called a sentence but Gatshati on its own can also be called a sentence. However if we have a situation where there are three words and the right hand side element in all the three words is occupied by a sub that means that there is no thing then this cannot be called a sentence as simple as that. So a unit a group of elements in which appears one thing is called a sentence. So all these three they can be called a sentence plus this can also be called a sentence. So now we have an expanded form of the formula that we presented in the previous slide. A thing suffix is already always added to a dhatu. So if you have dhatu plus thing this qualifies to be called a sentence. Now if you have dhatu plus thing as one word and then there are other words and those words could be of the following kind dhatu plus thing plus sub and plus sub on the right hand side. Now this left hand side slot can be filled in by a prathipadika. So the finally expanded version of this formula is dhatu plus thing one word plus prathipadika plus sub second word plus prathipadika plus sub third word and this entire unit can still be called a sentence. But if you have prathipadika plus sub plus prathipadika plus sub plus prathipadika plus sub then this cannot qualify as a sentence this cannot be called a sentence because it does not contain a single thing. This is extremely important as a definition of Vakya or a sentence. Sentence is an important saudhna defined in this manner by Kartyayana. Now what does this mean? It means that it is a verbal action which is an essential aspect which makes a sentence an essential constituent essential part which makes a sentence essential condition for a sentence. It is this verbal action together with an end suffix thing whose absence will not make the unit to qualify for sentence hood. The action denoted by a verbal root is central as far as the description is concerned it is also a vidheyar a predicate. A speech form is generated primarily to describe entities in the world coming together to accomplish an action. This is what it means when we say ekathing vakyam. I repeat the last bullet a speech form is generated primarily to describe entities in the world which come together to accomplish an action. So it is an action that is to be described that is the focus of the description that is part of this meaning of a speech form. Now let us look at the second and expanded definition provided in the vartikas referred to above. The verb indicating an action together with the participants of that action along with the indeclinable and qualifier is called a sentence. This is what it means I repeat the verb akhyat indicating an action together with the participants of that action along with the indeclinable and qualifier is called a sentence. This definition complements the earlier definition by adding certain elements which fill in the slots. These elements delineate the participants of the action denoted by the verbal root. For example, devadatta gama abhiyaja shuklamatru. Does this qualify to be called a sentence? The answer is yes. Why? What does this mean? This string means oh devadatta bring the white cow here. Abhiyaja means bring it involves action of bringing by the verbal root ajya. Gama is a cow which participates in the action of bringing of cow as an object. Shuklam is white qualifier of cow. Atra means here this is an indeclinable. So now we have an action with a thing in abhiyaja. This is an akhyatru. Gama is the karaka. Thvam because abhiyaja is second person singular. So thvam is the kartrupada which is not different than devadatta over here. So indirectly devadatta acts as the kartru. Go is the participant in the relation of karma. Shukla is the qualifier of go and atra is an indeclinable. So we have an akhyatru. We have a karaka, devadatta and go. We have a visheshana, shukla and we have an abhiyaja, atra. Therefore now this definition, second definition of vakya applies here and this unit qualifies to be called a sentence. Now these are not the necessary conditions. If one of them is dropped, the unit can still be called a sentence. But thing is a necessary condition. If thing is not there, then that unit does not qualify to be called a sentence. Now a sentence is made up of words or padha as they call it in panhinyan grammar, technically. Let us now look at the saudhnya padha which is defined in the saudhnya sutra suptingantam padham. What this means is a verbal element at the end of which appears either the sup or the thing suffix is called a padha. This is the explanation of 1414 suptingantam padham. I repeat a verbal element at the end of which appears either the sup or the thing suffix is called a padha. So padha is the basic element of a sentence. A sentence is made up of padhas and each element can become eligible to be a part of the sentence if and only if they become a padha. So not any element which is let us say taken out of lexicon can be used in a sentence unless and until it becomes a padha that means you add either a sup or a thing to it which means that any lexical item cannot be used on its own in the sentence. The structure of the sentence does not allow such a phenomenon it has to be a padha therefore either a sup or a thing has to be added. Now there are some words to which panhinyan grammar adds the sup but then it also deletes them. Such words are indeclinables and avyayur however from the point of view of the grammatical theory they are called padhas because a sup is added to them. Here are some examples of padha. On this slide there are some padhas that are listed which are taken out of the earlier datasets that we have seen with some accent marks and I am not going to explain the accent marks right over here but this is still an introduction to those accent marks as well. Omitting the accent marks if we look at the words themselves we come to know that these are the basic units of a sentence. Gramam for example, gramam is a padha and therefore it qualifies to be a part of a sentence. Gacchati is a padha. Why gramam and gacchati is a padha? Because at the end of gramam appears am which is a sup. At the end of gacchati appears thi which is a tip or thi. Am is part of the suffixes enlisted in 412 which we have seen before. Thi is part of the suffixes which are listed in 3478. These suffixes listed in 412 are called supes. These suffixes which are listed in 3478 they are called things. So this is a sup, this is a thing which comes at the end of this string and therefore this string which is called this is called a padha now. Gramam is a padha. Gacchati is a padha. Gramam is not a padha. Gamm is not a padha. Ramam is not a padha. Shala is not a padha etc. But gramam is a padha. Gacchati is a padha. Ramam is a padha. Shalaam is a padha and so on. All the words mentioned on the right hand side they are padhas. All the words they are mentioned that are mentioned in the left hand side of this slide are not paddas. These are the constituents of the paddas. Paddas are made up of these constituents, but these themselves are not paddas. This however, Grammum etc. is a padda, fit to be used in a sentence and a sentence is constructed in fact out of these paddas and this is a mix of Subhanta and Tinganta. However, there are only two Tingantas and four Subhantas. So, if we have Ramaha, Grammum Gacchati or Grammum Gacchati Ramaha, here we have three words and this unit of three words can be called a sentence because there is one thing over here in Gacchati. Similarly, Shalaam Paschati Mohanaha in this string there is one thing in Paschati therefore, this unit of three words can be called sentence. Now, for your quick reference, we have also noted down accents on the paddas. Like for example, in Grammum, there is a vertical bar on top in Gacchati. There are two horizontal bars which get converted into one vertical bar over here. All these are the accents on the paddas which are derived from the Prakriti and Pratyaya accents. So, just as the word Grammum is derived from Grammar and Am. Similarly, the accent of Grammum is also derived from the accent of Grammar and Am. We have already seen the concept of compositionality before in which we have said that meaning word and accent, these are the three levels that are described in the Panayan Grammar. So, meaning is described which acts as the cause then the padda and then of course, the accent together with the padda. On this slide, we look at the padda concept and we look at the examples of padda and we also look at the accent given on the padda. This is just by way of introduction, we may not and need not follow this notion of accent right now, right here. We can bring it back once again. So, as was shown before, a padda is made up of Prakriti and Pratyaya. Grammar is a Prakriti, Am is a Pratyaya. Gramm is a Prakriti, a and t, they are Pratyayas. How are they defined in Panayan Grammar? But before answering that question, let me also say that there are some additional explanations or definitions of the term padda given in the Panayan Grammar which we shall also study later on. Those are called internal paddas and those internal paddas are not fit to be a part of a sentence unless sub-anthing is added to them. But this internal padda concept we shall see later on. Right now, let us look at the concepts of Prakriti and Pratyaya. They are not explicitly defined in the Ashtadhyay, neither Prakriti nor Pratyaya. We find later texts, modern texts defining those terms but not the text of Ashtadhyay. But the specific types of Prakriti are defined namely Dhatu and Prathipadika which we shall study here on. Praktyaya is also not defined and no type of Praktyaya is also defined. Apart from these samdnyas and there are some repetitions, these are some other basic samdnyas which we have seen before. Like padda, subtingantam padam we have seen this is 1414. Prakriti not defined but assumed, Pratyaya not defined yet assumed and used. The term Prakriti is also not used explicitly in the sutras of Ashtadhyay. This particular sense Dhatu and Prathipadika they are however used and also defined. For example, there are two sutras that we have seen earlier Bhuvadayodhatabhah defining simple Dhatu and Arthavadadhatura Prathipadika defining a Prathipadika. Let us look at these in detail now. Let us first of all study the concept of Dhatu, the Saudhna of Dhatu. The Saudhna of Dhatu is defined by two sutras. First is Bhuvadayodhatabhah 131 and the second one is Sanadhyanta Dhatabhah by 3132. Let us look at the first definition given by the Saudhna sutra Bhuvadayodhatabhah. The Saudhna is Dhatu and Bhuvadayah this is the Saudhni to be defined. What does this mean? It means that the elements in the list which begins with Bhuv and which denote an action are termed Dhatu. There are approximately 2000 elements in this list which denote an action and therefore they will be termed Dhatu. So, we come to know that this is a definition by enumeration. The 2000 items are enumerated and this sutra says that call these 2000 Dhatus. So, here are some examples Bhuv, Edha, Pathha, Chi, Ni these are all the elements which are part of this list of 2000 elements and they also denote action and so then they will be called Dhatus by 131 Bhuvadayodhatabhah. Here is the second definition of Dhatu. This is the Saudhna sutra and this is Sanadhyantadhatabhah which means those verbal elements which have the suffixes beginning with son, sir for example at the end are termed Dhatu. Sanadhyantadhatabhah is a Saudhna sutra, Dhatu is the Saudhna, Sanadhyantadhatabhah is the Saudhni. So, in this Saudhna sutra Dhatu is defined as the verbal element at the end of which appears the suffixes beginning with son, son means sir at the end and so these terms are called Dhatu. These are derived Dhatus. The list of suffixes beginning with son or sir are stated in this section beginning with 315 up to 3131. They involve both types. Dhatu plus Pratyaya is equal to Dhatu and Pratipadika plus Pratyaya is equal to a Dhatu. These are the two types. Let us take some examples and look at these ideas in a clearer manner. First, let us look at Dhatu plus Pratyaya making a Dhatu a derived verbal root. Let us take the first suffix son in the sense of desire prescribed by the sutra Dhatu karmanas samanakartrakat ichhayam va. So, if we take the example of the action of knowing, we have the verbal root indicating the action of knowing plus we add the meaning desire to it which means the desire to know. So, the verbal root gnya means to know there is a suffix sir stated by 318 which means desire. So, now if we want to express the meaning desire to know, we have to combine gnya plus sir do the process and we get the verbal root jidnya sir. Jidnya sir means desire to know. This is a verbal root derived by adding the suffix sir to the verbal root gnya and now by 3132 jidnya sir becomes a verbal root. This is an example of Dhatu plus Pratyaya giving rise to another Dhatu. Here is another example of Dhatu plus Pratyaya giving an output of another Dhatu. This is an example of the suffix yang in the sense of repetition given by the sutra Dhatu reka cho halade kriya samabhiha re yang. What this means is the suffix yang is added after a verbal root which has only one vowel and which is a consonant beginning one and this suffix is added in the sense of frequent occurrence. So, if you have the meaning collection which is the meaning of the verbal root and we have to add the repetition meaning to it which means repeated action of collection then in order to express this meaning we would choose the verbal root chi which stands for the action of collecting and the suffix yang stated by 3122 in order to express the repetition and then we join them together and we get the verbal root che chi ye Dhatu which indicates the repeated action of collection. This is a derived verbal root. The third example is that of niche which means inspiration stated by the sutra hetu maticha 3126. What this means is the suffix niche is added after a verbal root in the sense of an inspiration. So, if we have to express the meaning an action of reading and to which we have to add inspiration together with this the meaning of the action is inspiration to do an action of reading then in order to express this meaning we select the verbal root patha and we add the suffix niche to it which gives us the verbal root pathi. Remember pathi is the verbal root Dhatu plus Pratyaya giving us another Dhatu and this is to this is added another suffix say ting and we get the verbal form. Now, let us look at the other type of Dhatu which is obtained by adding a Pratyaya to a Pratipadika. So, we have the suffix catch here in the sense of one desires for oneself. The sutra is superatmana catch 318 which means immediately after the word ending with the sup is added a suffix catch in the sense of one desires for oneself. So, if you have knowledge and we need to add the meaning to desire for oneself and so we get by this combination to desire knowledge for oneself in order to explain express this meaning we would say dhyanam knowledge atmanaha icchati to desire for oneself and in order to express this we will say we will use the word dhyana to which we will add which means atmanaha icchati which will be combined then and we get the form dhyani here which is a verbal root derived by adding a Pratyaya to a Pratipadika. This is the second type of Dhatu by adding a Pratyaya to a Pratipadika dhyani here. The second example of this kind is the suffix kamyach in the same meaning one desires for oneself stated by 319 which means that immediately after the word ending with the sup is added a suffix kamyach in the sense of one desires for oneself. So, in the same meaning dhyanam atmanaha icchati we have dhyanam plus kamyach and that gives us dhyanam kamyach the verbal root which means to desire knowledge for oneself. This is the second example of the phenomenon in which Pratyaya is added to a Pratipadika and a dhatu is generated. The third example is that of kyang suffix which is added by the sutra kartuk kyang salopascha by 311. What this means is immediately after the word ending in a sup which is a standard of comparison is added a suffix kyang in the sense of one behaves like and the consonant sir at the end is dropped is deleted. So, we have the meanings like horse plus one behaves and we get the combination in the sense to behave like a horse and now in order to express this we will say ashva iva and then acharati to having put them together we will get we will get ashva plus kyang in the sense of iva acharati and we will get the form ashva yur. This is a verbal root obtained by adding the verbal suffix to a Pratipadika. This is a dhatu in accordance with the definition what is the output of a dhatu there are two outputs first one is dhatu to which thing is added and so you get the padha foremost and the most important function the other important function is you add a krt suffix to a dhatu and you get Pratipadika as an output this is an extremely important function of the verbal root or dhatu. So, what is a thing? Thing is a list of suffixes stated in 3478 we have already seen this when we studied the technique of forming the Pratyahara these are the 18 suffixes at the beginning of which comes the at the end of which comes nga we join them together to get the acronym thing the Pratyahara thing which stands for all the elements that come in between the nga and also t these are the suffixes stated in the section 3478 these are the suffixes which are stated to be the substitutes of abstract suffixes known as lakaras like let lit, lit, lit, lit etc these abstract suffixes denote tense and mood they form initial part of the derivation process and get substituted by thing things suffixes mean person, number, tense or mood and also karthu, karma or bhava. So, here are the 10 lakaras let which means present tense whose form is prathati like lit is perfect tense and whose forms are like papatha, lit is for future tense tomorrow onwards and whose forms are pathita etc lit is future again but a general future today's future and the forms are like pathishati etc. Lote is imperative mood whose forms are like pathatu, pathata, pathantu etc. Lang is past imperfect whose forms are like a pathal this past imperfect begins with yesterday and goes on and on. Then we have ling, potential mood whose form is pathet, benedictive mood its form is pathyaat lung is an aorist a simple past whose form is apathit etc and lung is the conditional mood whose form is apathishet etc. What is a krith? Krith is defined by 3193 which says krathating dhato ho ating pratyayaha krith bhavati a suffix added immediately after a verbal root that is a dhato and which is not a thing is termed krith very simple definition the word form thus derived is termed prathipadika by 1246 krith suffixes denote bhava and karaka and six karakas karta karma karana sampradhana apadana and adhikarana the krithanta words krithanta meaning krith ante yasya such words are primarily adjectives unless specified otherwise as a saudnya as a name and noun and so on. Here are some krith suffixes for your reference krithya suffixes notably yatavya ananiya stated in the section 3195 up to 132 then we have trich trun trun is stated trich is stated in 31133 trun is stated in 32134 an is stated in 321 ghai is stated in 3318 tumun is stated by 33158 and kthwa is stated by 3426 we shall look at the forms of these pratyayas later on to summarize what we have said so far the technical terms in the panivyan grammar reflect the structure of panivyan grammar dhatu and pratyapadika are the basic building blocks which represent the lexicon of sanskrit language this lexicon is both derived as well as undirived the derived lexicon is interlinked with the internal lexical items the derivation of such a lexicon is theoretically infinite this lexicon is static as well as dynamic it also reflects the productive capacity of panivyan grammar this capacity to produce such n number of sequences is the strength of panivyan grammar using this capacity modern Indian languages derive vocabulary to express newly arriving meanings and so on we shall study the concept of pratyapadika in the next lecture thank you for your attention