 Welcome. I welcome you all to this lecture in the course, Samasa in Panimian Grammar 2. As is our practice, let us begin with the recitation of the Mangala Charana. Vishvesham Satchidanandam Vandeham Yokilan Jagat Charikarthi Maree Bharti Sanjariharthi Leelaya Vishvesham Satchidanandam Vandeham Yokilan Jagat Charikarthi Maree Bharti Sanjariharthi Leelaya In this lecture, we shall deal with the Karaka theory and in order to understand the basics of the Karaka theory, we need to first look at the compositionality of the meaning as stated in the Panimian Grammar and in the Panimian Grammar tradition. So, the word is Artha, which means meaning. And there are three Arthas, three basic meanings, three types of basic meanings available to us. The first one is called prakrityartha, which is the meaning of the prakriti or the meaning of the root. Second is pratyayartha, pratyayartha is the meaning of the pratyaya or meaning of the suffix. And the third one is sambandhartha, meaning of the sambandhar or meaning of the co-occurrence of the prakriti and pratyaya and so on and so forth. These are the three basic concepts as far as the meaning compositionality is concerned. Let us study them one by one, prakrityartha. Let us study first. Prakrityartha means meaning of the prakriti or meaning of the root. As we know there are two types of roots stated in Panimian Grammar. One is dhatu, a verbal root and the other one is pratipadika, a nominal root. Both of them are referred to as prakriti and the meaning of both of them therefore will be referred to as prakrityartha or meaning of the root. Dhatu is a verbal root which denotes verbal action and this action is such that it is to be accomplished with the help of the elements thought of by the speaker as performing different roles, that is the nature of the verbal action. I repeat dhatu is a verbal root which denotes an action and this action is such that it is to be accomplished with the help of the elements thought of by the speaker as performing different roles. And here are the examples. Gama is the verbal root or dhatu and it means action of going. Patha is another verbal root which means action of reading. Likha is another verbal root which means the action of writing. All these three they are the prakrityartha's, they are the meaning of the verbal root. Now let us look at the other verbal root, other root namely the pratipadika. This is a nominal root and it denotes a substance, gender, number etc. Now the examples of pratipadika are first Gopala which is a person and this is masculine and also singular. Similar is the example of nadi, a flow of water, current, this is feminine and singular. Vana is another example of pratipadika which means a collection of trees. It is neuter, engender and also singular in number. All these meanings they are the meanings of the pratipadika's therefore they are the pratipadika's in other words they are the prakrityartha's. This is very important because now after looking at the prakrityartha we shall go to the pratyayartha. Pratyayartha is the meaning of the pratyayar or meaning of the suffix. This is that meaning which links the meaning of the prakrityartha's or meanings of the root. For example, link of the meaning of one nominal root with another nominal root is established through a pratyayartha. Also link of the meaning of one nominal root with one verbal root is also established by the meaning of the suffix or the pratyayartha. That is the function of the pratyayartha. Link of the meaning of one nominal root with another nominal root and here are the examples. And jarniyajanaka bhava is such a meaning. Swaswami bhava is another example and avayabhi bhava is the other example. These are the meanings which link one nominal root with the other nominal root. Jarniyajanaka bhava is the descendant and father in that kind of relationship. Swaswami bhava is owner owned and avayabhi bhava is the part and whole relationship. Link of the meaning of one nominal root with one verbal root is denoted in the following manner. If we take for example gama which means an action of going. Then gopala which means a person and the gender is masculine and the number is singular. And then the pratyayartha provides the link of this meaning of gopala with the meaning of the verbal root gama which is doer of the action. Now doer of the action is a meaning element which links the meaning of gopala with the meaning of gama. Similarly huvana which is a collection of trees, neuter, engender and singular in number is linked with the verbal root gama and its meaning through the pratyayartha which is place aim to be reached. So place aim to be reached is the pratyayartha which links vana and its artha with the verbal root gama and its artha. These are the examples of the pratyayarthas linking different types of prakrityartha. And it is these second type of pratyayarthas which link the verbal root with the nominal root which is going to be very important when we study the karaka theory. And the karaka theory is to be studied because the samasa formation theory is based on the karaka theory. As we saw sentence is the input of the samasa and pratipadika is the output of the process of generating a samasa. Now let us look at the sambandhartha or the meaning of the co-occurrence. The fact that the words are uttered together indicates that they are bound together, makes them one unit which is interrelated. Now interrelation of words results in euphonic combination arising out of this co-occurrence. And that is called sandhi in Sanskrit. The fact that the words are uttered together indicates that their meanings are also bound together, makes them one meaning unit which is interrelated. Interrelation of meanings results in specification of meanings and pruning of the over-generated meaning template. This is what is the sambandhartha. These are the three types of meanings available in the sentence and sentence meaning. With this much information about the meanings in the sentence, let us turn to the study of the karaka theory. Karaka theory is extremely important because it is this theory which brings together padhas to form a sentence. And sentence is what is an input in the process of compounding. It is important to note certain things when we study karaka theory. First, what do we do when we speak? It is important to remember that we as speaker decide about the action we want to describe. Two, then we decide who all are the participants in this action and what roles these different elements play in the description of this action. After doing this, we then select the words which express the action as well as the entities that participate in that action. And secondly, we select the words which express the roles they play. This is in accordance with the process of speech production described earlier. Now action and the entities participating in the action are selected from the lexicon of entities. They get expressed by the dhatu and the pratipadika respectively. Action is denoted by the dhatu or the verbal root and the entities participating in the action are expressed by the pratipadikas, the nominal roots. The sets of dhatus and the sets of pratipadikas are much bigger sets of elements theoretically infinite. However, the roles that these elements entities play in the accomplishment of the action, that number is smaller. They are six roles as described in Paninian grammar. These roles also show the interrelation between the elements and the action. These roles are called kārakas and these kārakas are expressed by what is known as the pibhakti. We repeat that the roles that the different elements denoted by the pratipadikas play in the accomplishment of the action denoted by the verbal root are called kārakas and these kārakas are expressed by different pibhakti. Let us highlight what is more important. These roles are called kārakas and these roles are expressed by the pibhakti. This is to be remembered. Most important is that the roles which are called kārakas are the nature of meaning and the pibhakti suffixes that express the kārakas are the explicit words which become audible. We repeat, the kārakas is meaning, the roles which are called kārakas, their nature is that of meaning. This is to be clearly understood and the pibhakti suffixes that express the kārakas are the explicit words. These words are audible. Kārakas is the meaning, pibhakti is the word. Kārakas are only six in number whereas, pibhakti are 18 things suffixes stated in Ashtadhyay 3.4.78 onwards plus 21 sub-suffixes stated in Ashtadhyay 4.1.2. Once again, kārakas are only six and pibhakti are 18 things suffixes stated in 3.4.78 onwards plus 21 sub-suffixes stated in Ashtadhyay 4.1.2. We are highlighting this mainly because we see that there is quite a lot of confusion about understanding of the nature of kārakas as well as pibhakti. We find that several people say that there are eight kārakas in Sanskrit. When they say this, they are probably referring to the pibhaktis and they are in fact considering kārakas and pibhakti as one which should not be done and we have to be very careful in stating what is a kāraka and what is its nature and what is a pibhakti and what is its nature. So, kārakas are meanings, they are only six, pibhaktis are 18 things suffixes stated in 3.4.78 and 21 sub-suffixes stated in 4.1.2. In other words, pibhaktis are the pratyayas and kārakas are the pratyayārthas that we have studied in this lecture before. pibhaktis are pratyayas and kārakas are the pratyayārthas. There is one more thing that needs to be clarified. When we use the word pibhakti, generally it is understood to be a reference to the 21 sub-suffixes. This is the common general understanding. Technically, however, in Paninian grammar along with these 21 sub-suffixes, even the 18 things suffixes are also termed as pibhaktis. This should be remembered. Along with the 21 sub-suffixes, even the 18 things suffixes are also termed as pibhaktis. This is done by the sutra 1-4-1-0-4 in the ashtadhyayi which is pibhaktiścāra. What it means is tīngāha, supashcāra, pibhakti-saudhnyāha, bhavanti. Thing as well as sup are termed as pibhakti. These are the sup's which we have studied before already, but let us revisit them. They are 21 sub-suffixes already mentioned in a tabular format in seven rows and three columns. Seven rows indicate the case prathamādvitiya-truthiya and the columns indicate the number, singular, dual and plural. These 21 sub-suffixes are sū-au-as in prathamādvitiya-amau-as in truthiya-ā-bhyāṁbhyas in chaturthi-e-bhyāṁbhyas in panchami-as-bhyāṁbhyas in śasthi-as-os-āṁ and in saptami-e-os-su. These are the vibhaktis. These are also known as vibhaktis and these are the subanta forms. Rāma is a prāthipadika to which we add the sup's mentioned on the previous slide and then we derive these 21 subanthas. Rāmaḥ, rāmaṁ rāmaḥ, rāmam rāmaṁ rāman, rāmeṇa rāmāphyāṁ rāmayi, rāmaja rāma bhāma rāmayi phyā, rāmat rāma bhāma rāmayi phyā, rāmasya rāmayoh rāmanāṁ, rāmay rāmayoh rāmayi śuk. These are the 21 Subhanta forms. In other words, these are the 21 Vibhaktianta forms. These are such forms at the end of which appears a Vibhakti, a Sup Vibhakti, Sup Pratyayya. Obviously, the meaning of these words is a combination, as we have already shown, of the Pratipadika and its artha, namely Rama, and the Pratyayya artha of S and its co-occurrence. Similarly, Rama, the meaning of this word, will be a combination of the meaning of Rama, the Pratipadika, and Au, the Pratyayya, Prakratyartha, and the Pratyayartha, and also their co-occurrence. This will happen in all the 21 forms. These are the 18 things we have studied them before, but let us revisit them. These are divided into two groups of 9. The first nine and the second nine they are termed as Parasmaipada and Atmanipada respectively. They are divided into three rows and three columns. The rows indicate the person, and the columns indicate the number. The Parasmaipada suffixes are Titasji, Seethastha, Mivasmas, and the Atmanipada suffixes are These are the three Pratyayyas, and these Pratyayyas are called Vibhaktis, and so the meanings assigned to these Pratyayyas are called Vibhakti Arthaas. In other words, they are called Pratyayarthaas. When these Pratyayarthaas are attached to the Prakratyarthaas, the meaning of the Pada is derived. Now these are the Tenganta forms. Nayati, Nayataha, Nayanti, Nayasi, Nayataha, Nayathha, Nayami, Nayavaha, Nayamaha. These are the forms of the Parasmaipada, and These are the forms of the Atmanipada. These are the Tenganta forms, which means that these are the forms at the end of which appears a Tengpratyayya. Tengpratyayya is a Vibhakti, therefore these are the forms which are Vibhaktiantha. The meanings of these forms will be a combination of the meaning of the verbal root knee in this case, and the meaning of the Vibhakti, Ti for example, and their co-occurrence. This is how the meaning will be determined in case of even Nayataha as well and so on and so forth. There are six karakas stated in the Paninyan grammar. They are Kartha, which is translated as agent, Karma as object, Karana instrument, Sampradana recipient, Apadana point of separation, and Adhikarana location. To summarize, the six karakas act as representation of an individual viewpoint and individual worldview. They form the core of the meaning element in the sentence. The relation of entities with the action. These meanings feed into the theory of compounding. The meanings which are interrelated in this manner become eligible to be used in the sentence. These are the texts referred to. Thank you very much.