 Welcome, I welcome you all to this lecture in the course Introduction to Paninian Grammar. In this course right now we are studying the process of speech production as described in the Paninian grammar which is very fundamental. Before that we studied the meta language of Paninian grammar and its important features. Now when we are studying the process of speech production as described in the Paninian grammar, we have already studied the cognitive aspect of it and then the physical aspect. Then we have studied the features of the sounds that are thus produced. Now we are looking at the description of the individual sounds and the features of those individual sounds. We have already studied the features of vowels. We took each vowel individually, independently, separately and studied its features and this separate individual study does have quite a lot of significance as shall be clear in the subsequent lectures. We also studied the other sets of consonants namely the semi-vowels, the sibilants and also the categories called a yoga vahe. We looked at the features of sounds and the first and the foremost feature we studied was the length of the sounds and thus we classified the sounds straight away into two categories consonants and vowels and so first we studied features of vowels then we studied features of some consonants sibilants and a yoga vahe and before that the semi-vowels or anthastha now remain the class consonants which we need to study. So, we studied the process of speech production by studying the source called Paninian Sikha and the verses mentioned on the slide. Atma-vuddhya-sametya-arthan-mano-yunkte-vivakshaya-manakkayagni-mahanti-sapre-rayati-marutam-marutasturasicaran-mandram-janayatisvaram-sodhirno-murgyavihato-vaktramapadhyamarutah varnan-janayate. We noted down eight stages atma-vuddhya-sametya-arthan and mano-yunkte-vivakshaya the first two and we said that these are the cognitive stages of the process of speech production and the rest of them they are the physical or the biological processes. Then the next ones are mayah-manakkayagni-mahanti the third, sapre-rayati-marutam the fourth, asturasicaran-mandram-janayate-svaram the fifth, sodhirno-murgyavihato-sixth, vaktramapadhyamarutah seventh and varnan-janayate final and the eighth one after which the audible speech is produced and now we are studying the features of this audible speech and we have already started studying the features of what is known as consonant which is produced with half a matra time. Amongst them we have already studied antastha-semi-vavals, we have already studied sevillands-ushma, we have already studied ayogava. Now what remains is the class consonants also known as sparsha. Let us study each of these, this class in detail. Now the important point to note here is that while pronouncing these consonants the tongue either actually touches the place of articulation in the oral cavity or the tongue is directed towards that particular place of articulation shaping the airstream thus in a particular direction with a particular focus so that the airstream hits that particular place and then gets thrown out and then is perceived to be the delivery of a particular sound kch-t-t-t-etc. These are called class consonants because they are arranged in a group or class of five each thus representing a commonality of the place of articulation. Each group is referred to in a technical metalinguistic way by adding a vowel u after the first sound of that class. This is stated by a 1169 which we shall study in the course of time. So, for example u attached to k and you get the term ku. Ku stands for five consonants beginning with the consonant k appearing in the same row k, kh, gh, gh and ng. Chu stands for ch ch j j n, tu stands for t th d d n, tu stands for t th d d n and pu stands for p p b b m. Let us now study each of these consonants and note down their features. First, let us take the k class which appears also as first of the consonants k. The sthana or the place of articulation of k is kantha or vilam. The abhyantara prayatna of k is sprister or contact that is touch of the tongue with the place of articulation. So, it is sprister. Then the abhyantara prayatna of k is shwasa that is breath, aghosh, voiceless, vivara, openness and also alpaprana that is less amount of breath than the other letter. This is called non aspirate. This is how k gets described an important sound. Then comes kh whose place of articulation is kantha or vilam whose abhyantara prayatna is sprister that is contact or touch of the tongue with the place of articulation. The baya prayatna is shwasa, aghosh and vivara same as k. The only difference is this is mahaprana. K was alpaprana. This is mahaprana. It requires more breath. It is called an aspirate sound. K and kh. Next we have gh. The place of articulation is kantha. Abhyantara prayatna is sprister contact that is touch of the tongue with the place of articulation. And the baya prayatna is different now. It is nada, aghosh, samvara and also alpaprana. If we keep a finger on our throat like this while pronouncing gh we can sense a vibration as against the pronunciation of k. That is what gets reflected in these baya prayatnas, nada, ghosh. Similarly, the next consonant in the k class is gh. The sthana is kantha, vilam. Abhyantara prayatna is sprister contact or touch of the tongue with the place of articulation. Then the baya prayatna is same as gh except mahaprana. So, the baya prayatna is nada, ghosh and samvara. Resonance, voice and closure. Gh however differs from gh in terms of being mahaprana. Requires more breath is called an aspirate sound, gh and gh. The last sound in this class is called nna. The place of articulation is kantha, vilam plus nasika. This is an additional place of articulation of this sound. Kantha plus nasika. The abhyantara prayatna is sprister touch of the tongue with the place of articulation. The baya prayatna is nada, ghosh, samvara and also alpaprana that is less breath or this sound is called non aspirate. Remember this sound is to be pronounced as nna as you pronounce it in anga. This is the pronunciation of this written symbol. Let us go to the next class which begins with chir. Even though in some other modern Indian languages the same written symbol is used to convey some other sound as well namely but that is not what is available in sanskrit as a meaning bearing unit. It is only chir which in sanskrit has got that value. The description of chir is done in the panini and grammatical tradition in the following manner. The place of articulation is talu or palette. The abhyantara prayatna is sprister contact or touch of the tongue with the place of articulation and the baya prayatna is shwasa, aghosh and vivaara. Also it is alpaprana. It requires less breath than say chir. So chir is called non aspirate sound. The next sound is chir. The place of articulation of this sound is talu. Abhyantara prayatna is sprister contact or touch of the tongue with the place of articulation and the baya prayatna is shwasa, breath, aghosh, voiceless and vivaara, openness with maha prana as the feature. It requires more breath. It is called an aspirate sound. Chir, compare chir with chir. Next we have jir. Once again in some modern Indian languages we have a sound zir which gets represented by the similar written symbol that is not present in sanskrit. It is only jir which is present which is what is described in the following manner in the panayan grammatical tradition. The place of articulation of sthana is talu. The abhyantara prayatna is sprister that is contact or touch of the tongue with the place of articulation and the baya prayatna of jir is nada, aghosh and some vivaara, resonance, voice and closure. Let us now look at jir. Once again we must note that in modern Indian languages there is another sound zir which gets represented by the same written symbol. That sound does not exist in sanskrit sound inventory. The sound that exists in the sanskrit sound inventory is jir and it has got following features as per the description in the panayan grammatical tradition. The place of articulation is talu. The abhyantara prayatna is sprister contact or touch of the tongue with the place of articulation. The baya prayatna is nada, aghosh and some vivaara, resonance, voice as well as closure and this is alpapraana requires less breath than say jir. It is a non-aspirate sound jir. The next sound is jir. Once again in the modern Indian languages another sound zir also gets represented by this written symbol which is not the case with sanskrit. In sanskrit we have zir whose description is given below as far as the panayan grammatical tradition is concerned. The place of articulation is talu. The abhyantara prayatna is sprister and the baya prayatna is nada, aghosh and some vivaara, resonance, voice and closure. This jir is mahapraana requires more breath and this is also an aspirate. Finally in the chur class we have the sound nyam. It is pronounced as nyam. The place of articulation of this sound is talu plus nasika, the nose. The abhyantara prayatna is sprister and the baya prayatna is nada, aghosh and some vivaara, resonance, voice and closure. This sound is also an alpapraana which requires less amount of breath than say jir. It is called non aspirate. Let us look at the next class, teh class. The first letter is teh. The place of articulation for this is moordhan or the roof of the oral cavity. The abhyantara prayatna is prister, contact or touch of the tongue with the place of articulation. So in pronouncing this sound the tongue that rises above and touches the roof of the oral cavity for a fraction of millisecond and because of that this sound teh is produced and each and every sound thus produced is distinct from the rest. This is also the purpose of this description. To know each sound distinctly from one another. Now the baya prayatna of teh is swasa, that is breath, aghosh, that is voiceless and vivaara, openness and teh is alpapraana, less breath or non aspirate. Then comes teh. The place of articulation is moordhan or roof of the oral cavity. It is abhyantara prayatna is prister, contact or touch of the tongue with the place of articulation. And the baya prayatna is swasa, aghosh and vivaara and also mahapraana or more breath that is the sound is called aspirate. Compare teh with teh. Then comes the sound dh. The place of articulation is moordhan, the roof of the oral cavity. The abhyantara prayatna is prister or contact or touch of the tongue with the place of articulation and the baya prayatna is nada, aghosh and samvara, resonance, voice and closure. This is also alpapraana requires less breath and it is non aspirate. The next sound is dh. The place of articulation is moordhan or roof of the oral cavity. The abhyantara prayatna is prister, contact or touch of the tongue with the place of articulation. The baya prayatna is nada, resonance, aghosh, voice and samvara that is closure. This dh is also mahapraana. It requires more breath. It is an aspirate sound. And finally in this class, we have the consonant ana whose thana is moordhan, roof of the oral cavity plus nasika or nose. The abhyantara prayatna is prister, contact or and the baya prayatna is nada, aghosh and samvara, resonance, voice and closure. This is alpapraana requires less breath and is called non aspirate. Let us move to the next class that is thar class. The first consonant is th. The place of articulation for th is dandha, tooth or teeth. It is abhyantara prayatna is prister, contact, touch of the tongue with the place of articulation where we see clearly the experience that the tongue touches the lower part of the teeth or a tooth while pronouncing sounds of this class. The baya prayatna is shwasa, aghosh and vivara, breath, voicelessness and openness. And this is alpapraana requires less breath and is called non aspirate. The next sound is thar. The place of articulation is dantha, tooth or teeth. Abhyantara prayatna is prister, contact or touch of the tongue with the place of articulation. The baya prayatna is shwasa, aghosh and vivara, breath, voiceless and openness. This is also mahapraana requires more breath so it is called an aspirate sound. The next sound is d. The place of articulation is dantha. The abhyantara prayatna is prister, contact or touch of the tongue with the place of articulation namely the tooth or teeth. The baya prayatna is nada, resonance, aghosh, voice and sambhara that is closure. This is also alpapraana requires less breath and is called non aspirate. The next sound is thar. The place of articulation is dantha, tooth or teeth. Abhyantara prayatna is prister, contact or touch of the tongue with the place of articulation. Baya prayatna is nada, resonance, aghosh, voice and sambhara closure. This is also mahapraana requires more breath and is called an aspirate. And the last sound in this class is n. Whose place of articulation is dantha, tooth or teeth plus nasika the nose. Abhyantara prayatna is prister, contact or touch of the tongue with the place of articulation. The baya prayatna is nada, resonance, aghosh, voice and sambhara closure. This is also alpapraana requires less breath and is called non aspirate sound. Now we go to the last amongst these classes, puh class which begins with the sound puh. The place of articulation for puh is lips or ushthau, both the lips. The abhyantara prayatna is prister, contact, touch of the tongue with the place of articulation, namely the lips. The baya prayatna is shwasa, breath, aghosh, voiceless and vivaara openness. Puh is alpapraana, requires less breath and is called non aspirate sound. The next one is puh whose place of articulation is lips, ushthau. The abhyantara prayatna is prister, contact, touch of the tongue with the place of articulation, namely the lips. The baya prayatna for puh is same as puh except mahapraana. So, the baya prayatna for puh is shwasa, breath, aghosh, voiceless and vivaara openness. Puh is mahapraana and requires more breath. It is called an aspirate sound. The next consonant in this class is buh. The place of articulation is ushthau, lips. The abhyantara prayatna is prister, contact or touch of the tongue with the place of articulation, the lips. The baya prayatna is nada resonance, aghosh, voice and sambhara closure. Buh is alpapraana. It requires less breath and it is called non aspirate sound, buh. The next is bha. The place of articulation is lips, ushthau. The abhyantara prayatna is prister, contact or touch of the tongue with the place of articulation. The baya prayatna is nada, aghosh and sambhara resonance, voice and closure. This bha is the mahapraana. It requires more breath. It is an aspirate sound, buh. The last amongst these class consonants is m. The place of articulation is lips, ushthau and nasika, nose. The abhyantara prayatna is prister, contact, touch of the tongue with the place of articulation. The baya prayatna is nada, aghosh and sambhara resonance, voice and closure. M is also alpapraana. It requires less breath. It is called non aspirate sound. These features we have studied pertaining to each and every sound mentioned in the traditional sound inventory and also the pratyahara sutras that we have studied earlier. So, to summarize what we have seen, the question arises is what is the function of these features. So, they act as parameters. Parameters in selecting a substitute from amongst many in place of a substituent as stated by the sutra sthane antaratamaha, 1, 150. So, the other feature of the other function of these features is the distinct comprehension of each sound. So, if we read these sounds one by one p and p they are different sounds. B and b they are different sounds. Even though they are produced using the same place of articulation, these sounds are different. If you know these features, you will be able to tell each sound distinctly from the other. They say that this is an extremely important function of these features. So, we shall study these functions in the next lecture. But before we close, let us follow the practice we have been following. Let us study, let us read the Mangala Charana from a celebrated text in the Paninayan grammatical tradition. This is taken from Bala Manorama, a commentary on the Vaya Karana Siddhanta Kavmudhi and the verse reads like this. I will read again. And then the five sutras of today taken from the 4.4, the 4th chapter, 4th padha, 4th chapter, 4th padha, here are the sutras. And I will read. I repeat. Thank you for your attention.