 Welcome, I welcome you all to this lecture in the course Introduction to Paninian Grammar. In this lecture, we are studying the technical terms provided by the South Nya Sutras in the text of Ashtadhyayi, the core text of Paninian grammar. We have studied the concepts of Vakya, Padha and then we are looking at the concepts of Dhatu and Pratipadika. We studied the South Nya Sutras which explain the concepts of Dhatu to us. Today, we shall devote time to study the South Nya Sutras which explain the concept of Pratipadika to us. There are two definitions of Pratipadika given in two sutras. This is the first one, Artha Vat Adhatura Pratyaya Pratipadika, 1, 2, 45. What this means is that a word form which is meaningful Artha Vat and which is not a verbal root Dhatu and neither a suffix Pratyaya nor a word ending in the Pratyaya is termed a Pratipadika. I repeat a word form which is meaningful Artha Vat and which is not verbal root Dhatu Adhatu and neither a suffix a Pratyaya nor a word ending in the Pratyaya a Pratyaya. This is termed as Pratipadika. So, Pratipadika is the South Nya, Artha Vat Adhatura Pratyaya is the South Nya. These are the qualifications of the South Nya which is a Shabda Rupa. What this sutra eventually states is that the undirived word forms which do not have a Pratyaya at the end, they are to be termed as Pratipadika. If we observe this definition, we note that this definition eliminates certain items to be called Pratipadika. So, this is in the form of negation of basic elements. What it says is no Dhatus, no Pratyayas but the meaningful units, they are to be termed as Pratipadika. That is what this definition seems to say. According to one view in the tradition, all non-verbal root that is all non-Dhatu words in the language, they are derived from the verbal root Dhatu and such words are called Yutpanna. Even in this view, there are a few words which are otherwise called indeclinables, avyayas at least which are not derivable and which come under the scope of this definition. According to another view, not all but some non-verbal root words, non-Dhatu words are derived from the verbal root Dhatu. Some which are not derived in this manner, which are called avyipanna, they become the scope of this definition. For example, dithadavitha, they are not derived from any verbal root. Krishna not derived from any verbal root, some scholars would derive it from some verbal roots but some scholars would not. So, this is as well as a Yutpanna. So, if it is a Yutpanna, this becomes part of this definition, scope of this definition. And also Chhva, Thu and He, which are indeclinable, they can become scope of this particular definition. Now, let us look at the second definition. This definition is given in the second sutra, 1246. What this means is that, and also the words ending in krith and taddhitas are fixes, as well as compound are termed as prathipadika. I repeat, and also chhva, the words ending in krith and taddhitas are fixes, krith taddhita, as well as a compound, samasa. They are also termed as prathipadika. If we study this closely, we note that it is 1246, which negates the term prathipadika for the words that end in a suffix. 1246 provides with two exceptions in case of such words which end in a suffix. Those words which end in either a krith or a taddhita suffix, they are the two exceptions, which can still be called a prathipadika. Now, what is a krith and what is a taddhita? Let us study this now. These are also the technical terms, saudnyas, defined by Panini in his sutras. Let us first study what is a krith, which is a part of a prathipadika. So, krith is defined by 3193, which is a saudnyasutra, as krithatim, very simple sutra. What this means is that dhato ho, atim pratya jaha, krith bhavati. A suffix added immediately after a verbal root, that is a dhatu, and which is not a ting, is termed krith, dhato ho, atim pratya jaha, krith bhavati. And I repeat, a suffix added immediately after a verbal root, that is a dhatu, and which is not a ting, is termed krith. The word form thus derived is termed prathipadika by 1246. Krith suffixes generally denote bhava and karakas, six karakas, karta, karma, karana, sampradana, apadana, and adhikarana. And we shall be dealing with these concepts in a while. So, the krithantha words, by krithantha we mean krith antha, that means at the end of which appear a krith, these words are primarily adjectives, unless specified otherwise to mean some noun or something. Here are some examples of the krith suffixes. Krithya is a big set of suffixes, including yir, tavya and anir in the section that begins with 3195, and goes up to 31132. Then trich, which is stated in 31133 is there, then trun is another example, stated in 32134, an is stated in 321, ghayi is stated in 3 318, tomon is stated in 3 3178, and kthwa is stated by 3426. These are some examples of krith suffixes. The krithya suffixes yir, tavya and anir, they denote karma and bhava generally, trich and trun, they denote karta, always, an denotes karta, ghay denotes bhava mainly, tomon denotes bhava, and kthwa also denotes bhava. Here is an example of krith suffixes being added to a verbal root, and how the prathipatika is generated. So, here we have the verbal root kru, to which is added the suffix trich, and here we add the suffix trun, and then by this derivation process, we delete chur over here and na over here. First of all, it is termed as a marker or ith, and we have studied these sutras by 133, and then this chur and na are deleted by 139. Then by applying 7384, kru becomes kr and we get the forms kr through and kr through again. The difference is however in accent. In this case, where trich is added, the final vowel is accented, kr through, and where trun is added, the initial vowel is accented, that is the difference, and we shall study this difference of accent later on in this course. And in an advanced course, the advanced theory is on accent. This is how krith suffix generates the prathipatika. Now, let us look at the second suffix mentioned in 1246, taddhita. What is a taddhita? A taddhita suffix is added after a prathipatika, to which a sup is already added. So, we have this formula. Prathipatika plus sup, to which is added a taddhita suffix, this gives rise to a prathipatika. This generates a prathipatika as an output. For example, if one wants to express the meaning descendant of the sharatha, then we have the sharatha, which is a prathipatika, to which is added the suffix as which is a sup, and we add the suffix inya, which is a taddhita after it. And this us gets deleted. And so, we get the form the sharathi as an output. This is a prathipatika by 1246. Dasarathi is an adjective and the sharatha from which it was derived is a noun. So, the taddhita suffixes we note in most of the cases, change the parts of speech of the given word. These taddhita suffixes are stated in the section from 4176 up to 54160. The sutra is taddhita, 4176. So, we note that this is once again an enumerative definition. All the suffixes that come in between 4176 and 54160, 54160 including, they are all called taddhita. There are more than 1000 sutras in this section and the suffixes stated therein they all are called taddhitas. So, this can be termed as a lexicon within a lexicon. And the arrangement of this big section is quite peculiar and very, very complex. Here are some examples of the meanings which get expressed by suffixes in this taddhita section descendant of, by the sutra tasya bhaktiṁ, coloured by dye, tenaraktam raghād, one who knows taddhadhita tadveda, born there, tattrabhavaha, modification of that, tasya vikāraha, its state, tasya bhavastvatalau, completion of that, tasya purane datu, measurement of, yattadete bhyaparimaane batup, position of, tadasthyāsthyasminniti matup, superlative degree, atishāya ne tamavisthhanau, comparative degree, drivachana vibhajyopavade tarabiyasunau. So, these are the taddhita suffixes. And the output of these taddhita suffixes is a prāthipadika, like dāsharathī. So, this is how kruta and taddhita are defined in ashtadhyayi and they are defined as prāthipadikas. Now, let us look at the third word in the sutra 1-2-46, namely samāsa. This is also a technical term defined in the ashtadhyayi in the following manner. What samāsa stands for is a compound stated in the sutra of 2-1-3 prakkadarāt samāsahā. What this means is the process of the words stated from 2-1-3 up to 2-3-3-8 in which the word kadara occurs are termed as samāsa. The term samāsa is thus once again an enumerative definition. All the words, all the processes stated in the section beginning with 2-1-3 up to 2-2-3-8, they are all called, all are enumerated as samāsa. The word samāsa is derived from the verbal root asa with the preverb or upasarga sum added to it and the suffix a added to it. What this means is words thrown out together. This is derived from the verbal root asukṣepane asa which means to throw. What it eventually means is that words which are otherwise thrown out of mouth as separate as independent are thrown out together as one unit and that unit is called samāsa or a compound. Let us look at this term closely. Samartha words in the sentence form the base for the process of compounding to start with. Samartha means fit to convey the same meaning. So if you have a sentence like rādhnyapurushogacchati meaning the man of a king goes. In this we notice that man of a king is a peculiar phrase in which man is linked with the king as the servant of the king. So there is a relation of swaswāmi bhava in this particular sentence between man and a king. King is the swāmi, man is the swa, the servant. So now man and king they are fit to become the input of the process of compounding and the derived word form would denote the same linked meanings. So we have rādhnyapurushah to begin with and from that we go to rādhan plus us and purusha plus su we delete us and su and then we have rādhan plus purusha then nā gets deleted and we have rādhya plus purusha and then we have rādhya purusha and this word rādhya purusha conveys the same meaning as the words rādhnyapurushah. So if we use the words rādhnyapurusha gacchati in a sentence they would convey the same meanings when rādhya purusha gacchati is used. In this way rādhya purusha is samartha is capable of expressing the same meanings as as rādhnyapurushah also interlink same meaning is conveyed in the sentence by these two words and in the compound by one word. So in the compound what happens is both meanings become one two meanings become one. Here are some sections within the ashtadhyayi which deal with the topic of compound or samasa. So for example in 2.1 and 2 compound prescription is stated in 2.2 word order in the compounds is described in 2.4 gender and number in the compound is stated. In 3.2 upapada tathpurusha compound is stated in 5.4 samasanta suffixes are stated. In 3.2 upapada tathpurusha compounds are stated meaning the suffixes which form the upapada tathpurusha compound they are stated upapada tathpurusha compound is prescribed in 2.2 by the sutra upapada matting. Coming back to 5.4 samasanta suffixes the suffixes which come which are added at the end of a compound are stated. They are part of the tadita suffixes. In 6.2 the compound accent is stated in detail. In 6.3 operations on the first member of the compound are stated. Apart from these sections there are some other sections in which compound is treated for various operations like retroflex in 8.3 and 8.4. There are 3 features which are described in the paninian grammatical traditions the features of a compound they are aikarthir, aikapadir and aikaswarir. aikarthir means one meaning, aikapadir means one word and aikaswarir means one accent. These 3 are the features of one unit called a compound or a samasa. So 2 units in the form of meaning and words and accents they become one unit with one meaning and one word and one accent. So for example raja sambandhi purusha this is the meaning which becomes one as a word raja purusha and you get one accent as far as raja purusha compound is concerned. There are 4 main types of compounds described here avyayi bhava, tad purusha, bahuvrihi and dvannva. The 2 examples of avyayi bhava compound are pratitina and yathashakti and these to become pratipadika to which sup is added. Tat purusha the examples of tat purusha are kumbhakara and nakhabhinna they become pratipadika. The 2 examples of bahuvrihi are lambodara and ekadanta and they become a pratipadika. 2 examples of dvandva are ramalakshmana and hastapada and they become a pratipadika. Meaning wise the compounds are stated in this particular fashion. So avyayi bhava is stated to be prayana purva vada padartha pradhana. Mostly the meaning of the first word first padar is the main in avyayi bhava compound. In a tad purusha compound mainly the meaning of the last element is the main prayana uttara padartha pradhana. In a bahuvrihi compound it is mainly the meaning of the other word not stated as constituent of the compound is the main prayana annepadartha pradhana and in a dvandva compound prayana ubhayapadartha pradhana. That means that both the words act as the pradhana the meaning of both the words acts as pradhana as far as dvandva compound is concerned prayana ubhayapadartha pradhana. This is how samasa is treated in the ashtadhyayi. We have treated the concept of samasa in brief. We have tried to understand the saudmya sutra which describes samasa. All this comes to the basic point that the samasa is termed as pratipadika by 1246 krt taddhita samasascha. So the words that end in the krt suffix, the words that end in the taddhita suffix and the samasas they all are called pratipadikas. So what is not a pratipadika? It is interesting to know what is not a pratipadika. So the forms which express the feminine gender they are not a pratipadika. A suffix is added after a pratipadika to express femininity in general. Here is an example. We have a pratipadika ajar which means a goat to which is added a feminine suffix a which gives us an output ajar. Similarly we have the pratipadika gaura which means fair or white to which is added the feminine suffix e which then gives us an output gaury. So what is the status of these words ajar and gaury? Are they pratipadikas? No. Why? Because they are formed by adding a suffix and therefore 1245 cannot term them pratipadika because 1245 says arthavat adhatuhu apratya ajar. A meaningful word element which is not adhatu and which is not ending in a pratya ajar is called pratipadika. These two words are ending in a pratya ajar and therefore they cannot be termed pratipadika by 1245. Now in 1246 two examples were given of the words which end in a pratya ajar as an exception to 1245 and those words are also called pratipadika and they are krt and taddhita. Now these suffixes a and e expressing the feminine gender they are not part of the krt suffix nor part of the taddhita suffix and therefore they cannot be termed pratipadika by 1246 either they are just left as they are ajar is neither a pratipadika nor anything else. It is a word expressing feminine gender to which is added a suff and this is made a padha which is eligible to be used in a sentence that is all this is not a pratipadika. What is a function of a pratipadika? Addition of a sub is an important function of a pratipadika. So, we take krt through a krdanta word to which we add the suffix sub and we get the padha krta. We take dasarathi a taddhita word a taddhita pratipadika and we add the suffix sub to it and we get the padha dasarathi. Similarly, we take rajapurvisha a samasa and we add the suffix sub to it and we get the form rajapurvishaha which is a subanta. Similarly, we add a feminine suffix to a pratipadika. So, if we take krt through which is a word which is a krdanta pratipadika we add the feminine suffix e to it and we get the form krtri which is once again not a pratipadika but krtri expresses the feminine gender. These are the two important functions of a pratipadika. To summarize, the technical terms in the Paninayan grammar reflect the structure of Paninayan grammar. Tatu and pratipadika are the basic building blocks also noted as the linguistic atoms these 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 and the derivation of such a lexicon is theoretically at least infinite. This lexicon is static as well as dynamic. It also reflects the productive capacity of Paninayan grammar. This capacity to produce such n number of sequences is the strength of Paninayan grammar. Using this capacity modern Indian languages derive vocabulary to express newly arrived and arriving meanings. These conclusions that we have drawn, they are similar to what we also drew earlier. This similarity is the highlight of the analysis. The roots, the technical terms dhatu and pratipadika, they are the backbone of this derivation system of Paninayan grammar and so the effective use of these two technical terms smoothens the derivation process on the part of the Grammarian Panini. This is what is to be highlighted by this similarity in the conclusions. Now, we shall study some more saudnya sutras in the coming lectures, notably the karakas and some other technical terms which are called krima technical terms, the artificial technical terms. But before going there and before closing today's lecture, let us follow our practice and recite one more Mangala Charana. This is taken from a commentary called Vishama Padabhyakya composed by Nagesha Bhatta 18th century CE and the Mangala Charana reads like this. I repeat. And the five sutras of today are taken from 631 up to 635 and they are sastrti yayaha manasas saudnya yam and adhnya yinicha. I repeat. Thank you for your attention.