 Welcome, I welcome you all to this lecture in the course Introduction to Paninian Grammar. We are now studying the process of speech production as described in the Paninian Grammar and the source that we are studying right now is Paninian Shikshah and there are a few verses that we are studying. They are Atma-Buddhya-Samedh-Tyarthan-Mano-Yungta-Vivaksaya-Manakh-Kayag-Nimahanti-Saprera-Yati-Marutam-Marutastu-Rasi-Charan-Mandram-Janayati-Svaram. Sodhirno-Murdhnyavehato-Vaktram-Apadhyam-Arutah-Varanan-Janayate. These are the verses and then we analyze these verses and said that these are the stages described in these verses, the stages of speech production. And they are enlisted on this slide. They are eight stages. Atma-Buddhya-Samedh-Tyarthan is the first one. Mano-Yungta-Vivaksaya, the second one. Manakh-Kayag-Nimahanti, the third one. Then comes Saprera-Yati-Marutam, the fourth. Fifth is Marutastu-Rasi-Charan-Mandram-Janayate-Svaram. The sixth is Sodhirno-Murdhnyavehato, seventh is Vaktram-Apadhyam-Arutah-Varanan-Janayate. Describing these stages, we have kept the wording as it is without changing any euphonic combination and so on for the obvious reason. Right now we are studying this first stage in detail, Atma-Buddhya-Samedh-Tyarthan. And we are going to spend some more time on this primarily because in the next stages, lots of work has been done so far. Not that much work has been done, I have found about this one particular stage. We will spend some more time to understand what this means. So, Atma-Buddhya-Samedh-Tyarthan is the first stage and we understood what this line means, having collected the meanings by the intellect. So, in the last lecture, we looked at Buddhi, we looked at the concept of Atma, we looked at the concept of Artha and then what is collection? But this needs to be elaborated little bit more. So, let us study in some more detail what is meant by this collection of meanings. And as we shall proceed, we will study the simple aspect of it, the derivate aspect of it and super derivates. Let us also study briefly what is the concept of congruity which exists between the meanings and which also features in the collection of meanings. Also, let us study the concept of mutual expectancy that is part of this collection. In order to do so, let us try to understand the basic human cognitive apparatus that is accepted in general by all the Indian philosophical systems and also including the grammatical system, the Paninian grammar. So, the human cognitive apparatus which will be studied from now on will be used also for explaining these concepts and we shall also understand the concepts of Atma, Buddhi and Manas involved in the process of speech production little bit more. So, there are five sense organs also known as Nyanendriya. These are the outermost part of this cognitive apparatus and the remaining three they are the internal ones, Manas that is mind, intellect that is Buddhi and Atman that is soul. This is how these three are generally translated and this is what is a generally acceptable translation. Let us look at what are these five Nyanendriyas. These are the sense organs which give us some kind of cognition, some perception. So, they are noted down on this slide. Shrotra means ear, Tvak skin, Chakshush eyes, Jivatang and Ghrana nose. These are the five Nyanendriyas and these Nyanendriyas function in their respective domains of experience also known as Vishaya. So, here are the five Vishayas, they are Shabda, Sound, Sparsha, Touch, Rupa, Form, Rasa, Taste and Gandha. Order, the correlation between the domains and the sense organs is what is displayed now. Shrotra functions in the domain of Shabda namely the Sound. Skin, Tvak functions in the domain of Sparsha that is Touch. Chakshush functions in the domain of Rupa that is Form. Jivat functions in the domain of Rasa that is Taste. Ghrana that is nose functions in the domain of Gandha that is Order. There are some important points to note in this correlation. The first and the foremost point is that it is not possible to have a cross link. This is not possible. The domains specified in this slide Shrotra related to Shabda, Tvak related to Sparsha, Chakshush related to Rupa and so on and so forth. This is what is fixed, this is what is natural, this is what is in a sense eternal. And what we are saying here is that there is no possibility to have a cross link between the sense organs and the domain. For example Rupa or Form can never be a domain of Shrotra. One can never use the ear to get the cognition of Rupa that is not possible. If one uses the Shrotra then the domain in which this sense organ functions namely the Sound. Only that cognition can be obtained. Similarly Shabda or Sound can never be a domain of Chakshush eyes and so on and so forth. So if you say I cannot hear what you say as I am wearing glasses. This is only a poor joke and is made to lighten the mood that is all. This is not a reality, this is not what is correlated. If you are wearing glasses then that enhances the capacity of your eyesight. It has got nothing to do with your hearing capability, your ears. So every sense organ operates only in its domain that is what is the conclusion of this. Every sense organ operates only in its domain and never operates in the domain of the other sense organ, never. This is never done and that is the reason why the concept of language according to the Indian philosophical tradition is primarily restricted to the domain of Shabda that is Sound that is the domain of Shrotra that is Ear. So language is correlated with ears. Now in modern age we say that I read a particular language. So reading involves using eyes and when you use eyes what you are looking at is a form which is symbolically related to the sound that is audible through the ears. This is how when we say I am reading a particular language, text and so on and so forth. This is what is understood, this is what is the internal Arthakasha, semantic process, semantic space. The point to remember here is that every sense organ operates only in its domain and never operates in the domain of the other sense organ. This is very basic, very fundamental and very primary. This will determine our simple derivate and super derivate meanings and Arthakashas. The next thing to remember is that these domains are located mainly in the external world. So a human being who gathers his experiences of the external world can be classified in these five. Either of these five or all of these five. That is how a human being gathers the experience. Fortunately or unfortunately the human being is not endowed with another sense organ in which the experience of the external world can be classified. So the sense organs they are located on the external side of the cognitive apparatus and since the domains are located in the external world and the sense organs are located on the external side of the cognitive apparatus they are in direct contact with the domain. The sense organs are in direct touch with the domain. They are open to the domain and in constant contact with the domain. Even then we can say that unless closed they are in the domain so to speak. Now this closure, natural closure is possible only for eyes and tongue. They can be closed so to speak. Artificial closure is also possible for ears as well as skin but that too only partially. But no closure is possible for nose as far as an individual is living and cognizing the external world. It is not possible to close the nose that will amount to the end of the cognitive process. In conclusion we can say that the sense organs are in direct contact with their respective domains. This is a very important fact to remember and also to note down. And it is on this basis that we shall study how collection of meanings happen and what is the base for this collection of meanings and there are some meanings which are simple which are already collected together. Some meanings which can be said to be the derivates of these simple meanings and then there will be some meanings which can be considered as super derivates which are derivates of these derivates. And there could be some further classification that is possible but at least these three are broad classifications that are possible. This is how the meaning gets collected. Now let us diagrammatically represent the domains and the cognitive apparatus. So here are the five domains Shabda, Sparsha, Rupa, Rasa and Gandha and there is a line drawn between these and the rest on the slide. To indicate that Shabda, Sparsha, Rupa, Rasa, Gandha these are the five domains in which the external world is experienced by the human being and it is experienced through these five sense organs. It is experienced through these Jnanendriyas Sharotra, Tvak, Chakshush, Yivha and Ghrana and it is these five sense organs which are the external part of this entire cognitive apparatus that means they are in constant touch with the external world and the domains. We can also see that it is these external domains which are constantly coming towards the sense organs. So there is a constant touch in this direction. The external domains they keep on touching the sense organs because these sense organs are open these are not closed so to speak. They can be some of them can be closed naturally and even artificially but they are not always closed and it is they which are open. They come into contact with these or rather they the domains come to these and then the next step of the cognitive process that happens. But this is the first stage, first step of the cognitive process. The sense organs or the Panchad Jnanendriyas. It is important to remember this correlation because this will give us further idea because this influences the Arthakasha and the collection of meanings. So as we notice this cognitive apparatus consists of Manas which comes after the five sense organs followed by intellect and followed by soul. So soul can be considered to be the internal most part of this cognitive apparatus and Manas and Vuddhi they are the parts which come in between the most internal and the most external. And these two also have certain functions that we shall study later in this lecture. Now let us look at the concept of Manas and the role it plays in this entire cognitive apparatus and we are also going to study this directly in the process of speech production as well. Now it is described and generally agreed in the Indian philosophical systems that the duty of the mind or the function of the mind is to receive signals from the sense organ and send them to the intellect for further processing. And there is a line drawn in between these two because they indicate the directions. So first job is to receive signals from the sense organs and pass them on to the intellect. Now the intellect takes some further decisions and processes this entire signal and then probably takes some kind of decision about the information processed and then these decisions are passed down from the intellect to the mind. So the mind now receives the decisions taken at the level of intellect about the signals sent earlier and then the mind passes them on once again to the sense organ. This is what is generally considered to be the function of the mind in the cognitive process. So to represent this fact diagrammatically we can say this that Shrotra, Tver, Chakshush, Jiva and Ghrana the five sense organs they send their signals from the respective domains to the mind and then the mind sends those signals to Vuddhi. This is the process from the world to the individual cognitive apparatus the person who cognizes. So this is how it reaches Vuddhi and then from the world what happened we saw in the last slide so what happens when the Vuddhi sends back the signals to the world. So it is the soul that is Atman which is the internal most after it comes the Vuddhi and Vuddhi now studies the signals that have been sent by the mind and then takes a call on them decides whether those signals are to be acted upon used for some purpose or not whether it is a positive reaction or a negative reaction or a neutral no action kind of reaction that is all decided at the level of intellect and the decision is sent back to mind and then mind sends back such a decision such signals to the five sense organs Sharotra, Tvak, Chakshush, Jiva and Ghrana obviously these are in touch with the five respective domains but the mind sends the signal in terms of the decision back to these five sense organs as simple as that this also involves the notion of control due to this signal the mind is supposed to also control the sense organs obviously they are in the domains respective domains but then the mind through these decisions conveyed forward also is able to control the sense organs behaving in their respective domains in filtering information which object in the respective domain is to be cognized and which is not to be cognized which is to be cognized again and which is not to be cognized which is to be ignored which is to be left alone and so on and so forth even if cognized which should not be filtered down further which should not be influencing this apparatus all these things they are part of the process of this control that happens at the level of buddhi and manas and manas plays a very crucial role an important role in the entire cognitive process let us now look at what happens at the level of buddhi or intellect so buddhi receives the signals of domains from sense organs through mind the buddhi studies them it shifts them and while doing this it consults the nature of the soul takes a call or a decision whether to continue to cognize or to stop cognizing whether the object in the domain is beneficial to this cognitive apparatus or is harmful to this cognitive apparatus this feature of being beneficial or harmful is decided upon the fact that the cognitive apparatus should sustain should continue to live something that offers the continuity of the cognitive apparatus is primarily considered to be beneficial and something that does not offer such a continuity is considered to be harmful and so obviously a call is taken a decision is taken about such harmful and beneficial objects which are part of the cognitive process these calls or these decisions are primarily of these two types pravṛtti and nivṛtti should we proceed towards the object cognized in this manner or should we back off nivṛtti from the object cognized in this particular manner going through this cognitive apparatus so if the object of cognition is beneficial that means if it is going to help sustain continue this cognitive apparatus then it is thought that we should proceed towards this particular object of cognition but if it is considered that this particular object of cognition is not helpful in the continuity of this process of cognition then it is considered to be harmful and then a decision is taken then a call is taken to stop cognizing it the nivṛtti aspect that comes in and it is these two are very which are very primary as far as any cognitive process is concerned pravṛtti or nivṛtti whether to proceed towards cognizing whether to continue cognizing or whether to back off whether to stop cognizing a particular object and whether to obtain a particular object or whether not to obtain a particular object and whether some contact should be established or not this is what pravṛtti and nivṛtti function in this entire cognitive apparatus and it is these two which are part of the intellect which then influence this entire process so the intellect then sends back the decisions to the sense organs because they are the external most and they have to be controlled they have to be controlled through the mind the decisions are conveyed to the sense organs through the mind and then sometimes we see that the sense organs follow these decisions and then we say that there is control over sense organs but sometimes it so happens that these sense organs do not seem to follow such a decision then we say that the control is less why that is a different question altogether we can also be cognitively explained but that we shall not deal with in this course we want to study the process of speech production in which atman, atma, buddhi and manas they play an important role and we are trying to understand what role they play in overall human cognitive process, cognitive apparatus so we are studying them the second purpose why we are studying this cognitive apparatus in general is that when we say that the atma collects the meaning in the intellect by the intellect it is through this intellect that the atma collects the meanings which are primarily related to this cognitive process and cognitive apparatus so we are taking this as an example of how the meanings get collected and we will take some more details in this regard for our own purpose of studying this process now coming back to the process where buddhi is involved the signals are consulted by the buddhi with the atman with the nature of the atman and then the signals are sent from buddhi to atman and obviously the pancha dnanindriyas and manas and intellect they are there but that at this stage buddhi is looking forward to the atman and then from the atman the buddhi gets motivated and inspired to take these calls whether to proceed towards something or whether not to proceed towards something whether to back off so pravruti and nevruti are then correlated with this concept of atman and the interrelation between the buddhi and the atman now let us look at the nature of the soul which is the backbone of this entire process and as we have seen the atman also is considered to be the substratum of responsibility for the speech production so atman is considered to be the nature the true nature of a human being because it possesses these three features namely that it is chit chetana or animate as opposed to something which is achetana inanimate it exists so it has existence as its important feature there is not a space where it does not exist and it is of course of the form of ananda namely joy and bliss these are the three features of the concept of atman I am aware that in the Indian philosophical tradition there are some schools which do not have the concept of atman but as I said to you this is what generally on the whole the Indian philosophical systems agree upon so there may be some exceptions but this is what generally is agreed upon the nature of atman is of these three kinds now this nature of atman also determines the process of speech production the process gets affected as far as the degrees of these three that get expressed in an individual personality now this atman propels the intellect to function in the way we described earlier to take decisions to proceed or not to proceed and so on and so forth it is because of the animate nature of this concept of atman that a human being is called an experiencer now as far as the Indian philosophical traditions are concerned the atman is generally considered to be the akarta the non doer of the actions however we have also seen that the sources that we are studying the paniniya siksha they consider this atman to be the karta of the action of the speech production so we shall study this further and we summarize what we have studied so far to summarize we can say that the cognitive process described above serves the base for description of the collection of meanings which is part of the process of speech production now this process of collection of meanings at the level of intellect by the atma is considered as the cause of the effect in the form of the audible speech the audible speech is the effect and this collection of meanings is considered as the cause this is extremely important this cause and effect relationship will be shed more light on in the coming lectures it is with this process at the background that we shall explain what is the collection of meaning in detail it is with this process at the background that we shall also explain what is artha kasha which is made up of lexicon and the rules it is with this process at the background that we shall explain what is congruity in the coming lectures thank you for your attention