 Welcome, I welcome you all to this lecture in the course Introduction to Paninian Grammar. We are looking at the concept of compositionality. We have studied the concept of compositionality with respect to Artha and right now we are studying the compositionality with respect to Shabd. In this lecture we continue to study this concept with respect to specific Shabdas, the components of the Padas namely the prakritis and praktayas, the roots and the suffixes. So we are studying the compositionality with respect to Shabda. So we said that Vaakya is the basic unit of the speech sound as far as the Shabda level is concerned. This Vaakya can be said to be composed of Padas. So if we take Vaakya 1 for example, we can say that it is composed of Pada 1 plus Pada 2 plus Pada 3. Now the plus signs over here are marked in red ink. The purpose for using red ink over here is to show that it is this combination which is what is exclusively a sentence. Pada 1 is independent, Pada 2 is independent, Pada 3 is independent as a constituent, but their combination which is shown by these red marks, this is what is the sentence. Pada 1 can occur in another combination, so also can Pada 2, so also can Pada 3 and that combination will be considered as a sentence. This precisely corresponds with the sentence meaning which we said can be exclusively pointed out to these plus marks over there as well. Similarly the Padas which are the constituents of the Vaakya in their turn can be also shown to possess certain other constituents namely Prakruti and Pratyayya. So Pada 1 can be said to have Prakruti 1 and Pratyayya 1 as the constituents, Pada 2 can be said to have Prakruti 2 and Pratyayya 2 as constituents, Pada 3 can be said to have Prakruti 3 and Pratyayya 3 as constituents. Once again these plus signs between the Prakruti 1 and Pratyayya 1 etc. are shown with blue marks precisely to highlight the point that it is this mark which exclusively can be called as Pada, Prakruti and Pratyayya are independent components and they can come together in different combinations but it is this combination which is what is called as Pada. So this is over and above these clearly demarcated components. This is same as the Padaartha which is also over and above the meanings of its constituents. The Padaartha was also pointed out towards to these plus signs which is over and above the meanings of the Prakruti and the Pratyayya correspondingly even in the case of Pada the same thing happens. Overall we can say that Prakruti 1 and Pratyayya 1 is the constituent in a way indirectly of the Vakya. The direct constituent of Vakya is Pada and the direct constituents of Pada is Prakruti and Pratyayya but Prakruti and Pratyayya therefore can be said to be the components or the constituents of Vakya in general in some script. So the sentence structure which is made up of these Prakruti and Pratyayyas can be shown in the following manner. Sentence 1 is of this kind RP where R stands for root, P stands for prasipatika, T stands for termination, V stands for dhatu, OS stands for other suffix. So the first sentence structure is of this kind RP plus PT and 1 to 3 plus RP plus PT 4 to 21 plus RV plus OS plus VT 1 to 18, 1A can be shown with the order change where RV plus OS plus VT 1 to 18 they occupy the first position plus RP plus PT 1 to 3 in the second position and RP plus PT 4 to 21 in the third position. And the similar kind of construction can be shown in the following manner, RP plus PT 1 to 3 plus RV plus OS that is here plus VT 9 to 18 and if the order is changed then RV plus OS that is here plus VT 9 to 18 plus RP plus PT 1 to 3. This is how the sentence structure that can be shown in the form of the Prakruti and Pratyayyas. We shall study the examples of these in detail later on when we look at the concept of sentence as well as Pada later on when we look at the Soudnya Sutras. Right now let us look at the Prakrutis and Pratyayyas. There are two types of roots Dhatu and Pratipadika. Dhatu is the verbal root and Pratipadika is the nominal root. Now let us look at Dhatu. Dhatu is of two kinds simple as well as complex. The simple one is listed in the lexicon and it is stated by 1.3.1 Bhuvadayodhatavaha. What this means is the verbal elements in the list beginning with Bhuv and which denote action are termed as Dhatu and the complex ones which are derived rule based are stated by 3.132 which is Sanadhyantadhatavaha which means the verbal elements at the end of which appear a list of suffixes beginning with Santh are termed as Dhatu. These are the two explanations of the term Dhatu simple as well as complex. The simple Dhatu has 10 groups Bhvadi, Adadi, Jyothyadi, Divadi, Sunothyadi, Tudadi, Rudhadi, Tanadi, Kriyadi and Churadi. Bhvadi is a list at the beginning of which appears Bhuv, Adadi is a list at the beginning of which appears Adha, Jyothyadi is a list at the beginning of which appears Khu, Divadi is a list at the beginning of which appears Div, Sunothyadi is a list at the beginning of which appears Su, Tudadi is the list at the beginning of which appears Tud, Rudhadi is a list at the beginning of which appears Rudha, Tanadi is a list at the beginning of which appears tana, kriyadi is a list at the beginning of which appears kriyadi and churadi finally is a list at the beginning of which appears churadi. These are the 10 groups of simple dhatus. The complex dhatus are sanat dhanta dhatavah stated by this rule that is suffixes stated from 3.1.5 to 3.1.31. Now these suffixes they are again of two kinds. There are certain suffixes which can be added to simple dhatus and we can form a complex dhatu and the second types of suffixes are such which can be added to pratipadikas and they can be converted into the dhatus. Let us look at them. The complex dhatu in which suffixes are added to simple dhatus are the following, nich namely e stated by 3.126 which means inspiration, san which is actually sir stated by 3.1.5 which means to desire, yang which is year stated by 3.122 means repetition, yang look stated by 3.122 and 2.474 once again means repetition, yakh stated by 3.127 year and ayur stated by 3.128 are some other examples of suffixes which are added to simple dhatus and the complex dhatus are formed. Similarly, complex dhatus are formed by adding suffixes to the pratipadikas the nominal roots. They are kyech meaning year, kyech which is year added by 3.18, kammych which is kammyr added by 3.19, kyang which is year added by 3.11, kyesh which is year once again added by 3.113 earning which is e added by 3.120 and nich which is e is added by 3.121 in various senses. These are the suffixes which are added to pratipadikas and then the output form is a dhatu. If we look at the pratipadikas, once again we can have two types of pratipadikas, one is a simple pratipadika which is provided to us by a list or a lexicon and a complex pratipadika derived or a rule based pratipadika. The simple pratipadika is defined by the sutra a 1245 artha vadadhatura pratyapratipadikam and the complex is defined by 1246 kruta dhita samasascha. The complex pratipadikas can be formed by adding the suffixes to dhatus. For example, 3191 to 3476 in this section of the ashtar dhyayi there are suffixes which are added to verbal roots which make the pratipadika. These suffixes are termed here as k, these suffixes are shown here by the notation k. Similarly, suffixes are added to simple or other complex pratipadikas which are called the dhita suffixes which are shown by the notation ta. Then there are also compounds, samasas shown here by the notation c and finally, indexlanables shown here by the notation i or avyaya. These are all complex pratipadikas. So, now using this more information we can rewrite the sentence structure shown earlier and that could be of this kind. Root pratipadika which is formed by adding a krita suffix after a verbal root rv plus k plus pt123 plus rp which is formed by adding the dhita suffix to a pratipadika that is rp plus ta plus pt4 to 21 plus rv1 to 2000 plus os plus vt1 to 18. Similar structure can be shown by changing the order rv1 to 2000 plus os plus vt1 to 18 plus rp which is composed of the verbal root plus the krita suffix. So, rv plus k plus pt123 plus rp which is composed of a pratipadika and the dhita suffix. So, rp plus ta plus pt4 to 21 and the second structure can be rewritten as rp plus pt123 plus rv plus os plus vt9 to 18. The order change will impact the same structure as rv plus os plus vt9 to 18 plus rp plus pt123. This is how the sentence structure can be rewritten. We should note some features of the derivation process as well. In the derivation process, the root meaning occupies the initial position. In the entire sentence, the only verbal root occupies the initial position. Then are added suffixes to these roots verbal first and then the nominal ones. Then some other suffixes intermediary which get added, then augments get added, then the process of substitution comes into being and then the output is returned. The word order can be expressed in this manner. If we have a meaning Ram goes to a village, it can be expressed by Gramam Gacchati Ramaha or Ramo Gramam Gacchati or Gacchati Gramam Ramaha or Gacchati Ramo Gramam. There is not any change in the meaning at all, primarily because the relations of the left hand side root elements with the other root elements are determined by the right hand side elements also known as pratyayas or suffixes, which remain same in all the four cases. And that is the reason why the change of order does not bring about the change in the meaning. To summarize, like the sentence meaning, the sentence is also compositional. From the sentence meaning, word meanings are extracted correspondingly from the sentence, the words are extracted. From the word meanings, root and suffix meanings are extracted, correspondingly from the words, the roots and suffixes are extracted. The size and shape of these atoms is fixed by the grammarians after a lot of work. And ith namely the markers are used to assign several functions related to these prakritis and pratyayas. A sentence with the word orders say A, B, C or B, C, A or C, B, A is still considered as a valid sentence in Sanskrit. It conveys the same meaning namely X, Y, Z. In case of accent, however, the order would be relevant. As the verb appearing at the sentence initial position would have a different accent than when it appears in other positions. Now, we shall study the compositionality with respect to accent in the next lecture. But before we finish, let us follow the tradition we have been following of reciting the Mangalacharan at the beginning of the celebrated texts. Here it is Vaya Karana Siddhanta Manjusha, whose Mangalacharan is I repeat. And we end with reciting the five sutras of today. These are taken from the fourth sub-chapter of the fifth chapter, fourth padha of the fifth adhyaya. They are padha satasya sankhyadair vipsayam munlopascha dandabh evasargayoscha sthuladibhyak prakara vachane kan anatyantagata uktat na samivachane. I repeat padha satasya sankhyadair vipsayam munlopascha dandabh evasargayoscha sthuladibhyak prakara vachane kan anatyantagata uktat na samivachane. Thank you for your attention.