 Welcome, I welcome you all to this lecture in the course introduction to Paninian grammar. We are studying the features of the meta language of Panini in which we noted three additional important features other than those of the object language in the meta language of Panini. The first one was the meaning of a word and what is main and what is subordinate. The second one was the meaning of the cases and the third one was the technique of pratyahara. In forming the pratyahara we also looked at the concept of a marker or an ith. In this lecture we are going to take one step forward in studying this concept of a marker because quite a lot depends on the understanding of the way Panini has used markers in the meta language of his grammar. So we will study the markers in the meta language of Paninian grammar in detail now. The first question is what is a marker? A marker is a verbal element that is adjoined to another verbal element and the sole purpose of this adjoinment is only to bring out certain grammatical operation. The most important part of this marker is that it is not a part of that element to which it is adjoined in the object language even though it may seem to be a part of that adjoining element in the meta language that is the most important feature of a marker. A marker is also known in Paninian meta language as ith and we are going to take examples in fact we are going to study in detail what an ith is or what a marker is wherein it will be clear how it becomes a part of an element in the meta language but is not a part of that element in the object language. Let us proceed further. So this marker is known as ith in Paninian meta language. The literal meaning of the word ith is one which goes away derived from the verbal root e to go. So where does it go away? So it comes to the meaning that it is the one which is not part of the object language. It appears right at the outset as a metalinguistic element and triggers certain grammatical operations and then goes away leaving behind its mark. It is used only in the ashtadhyayi in the meta language of Paninian grammar. We shall study more about this in a while. But let us look at one more term that is used for a marker in the Paninian grammatical tradition that is anubandha. The literal meaning of anubandha is one which is attached with another element. This term however we must note that this term is not used explicitly in the ashtadhyayi. What is used is ith. What is the general idea of a marker or an ith when said it goes away or is attached to an element? So the general idea is the following and ith is attached to a verbal element be it list of nominal roots or list of verbal roots or list of suffixes or list of augments and ith is attached to any of these elements and a rule is created with reference to that ith attached to any of these elements in which a particular operation is stated with reference to that ith sound. This is the general idea the way a marker or an ith sound functions. This is what it brings about. This is a part of grammatical derivation. So in the process of grammatical derivation a verbal element containing an ith in it is a given as the starting point of the grammatical derivation process. The first grammatical operation that happens on that element is identification of an ith within it. Then after an ith is identified it is deleted. So its deletion is the next part of the grammatical derivational process. So identification and deletion of an ith sound are the beginning of the grammatical derivation process and they do not require any condition or any environment for them to apply. That is why they are called in Sanskrit a naimittika. Now let us come back to the question what is ith? Let us study how this term is defined by Panini and where has he defined it? Panini has defined the term ith in 1.3.2 to 1.3.8. This is a small section that appears at the beginning of the third father which is actually the beginning of the study of the meta language. I must add a point here that this is how the Panini grammar is taught in a particular method that I have been teaching ith. Once this topic is clear as to what is an ith I have observed that many students find their own ground in understanding the Panini grammar better therefore it is extremely important to study this section right at the beginning. It is also to be noted that in addition to 1.3.2 to 8 there is another sutra 1.3.9 tasyalopaha and this sutra states the deletion of ith. What happens to the ith after you identify an ith using these sutras 1.3.2 to 8 what happens to it? So, 1.3.9 tells us that such an identified sound gets deleted tasyalopaha and we shall study this further later on. In studying these sutras and this small section we will also study a particular method of making the meaning of a sutra in the ashtadhyay. So, we will follow certain method. This method involves the following steps first of all we ask a question namely what are the exact words used in the sutra? First of all let us figure out the exact words because in the sutra there are words uttered with close proximity resulting in euphonic combinations. So, first of all we need to dissolve all those combinations and get the exact word that is used in the sutra so as to remove any ambiguity that is possible. Then the next question we ask is this is the next step what are the cases which are parts of the words that are figured that are used after we assign the cases after we identify the cases used then we go find out the meaning of these cases. So, the question we ask is what is the meaning of these cases? After we are done with this then we go to the next step by asking the next question namely are there any words which are continued from previous sutra or sutras in this sutra to complete the sentence in this particular sutra? Then we find that out and several times the commentators help us sometimes the tradition helps us tradition of teachers after we are done with this we look at the next question are there meta rules which apply in this sutra and then we find that out and if there are any meta rules that apply in this particular sutra we do apply them and the answers to all these questions put together they give us a certain methodology to make the meaning of one particular sutra and we shall see how this happens when we study this section small section of ith saudhnya the term ith which we used earlier in forming the pratyahar and there in brief we used 1.3.3 which said that the final consonant is termed as ith in all the 14 sutras the final consonant is termed as ith this is what we have studied earlier in brief let us study this in detail hereafter. So let us take the first sutra in this section 1.3.2 what is the sutra? The sutra is upadeshe jnanasika ith let us go step by step as noted down earlier the first step is to identify the exact words in the sutra by removing the euphonic combinations. So we will have the following there are four words in this sutra they are upadeshe achnanasika and ith this is what these exact words are then we go to the next step namely identify the cases these words have so upadeshe is seventh case 7 slash 1 ach is in the first case 1 slash 1 ananasika again in the first case 1 slash 1 and ith once again the first case that is 1 slash 1. So we note that there are three words appearing in the first case and the even the number 1 slash 1 so the cases of all these three words match that is good enough a reason to think of a possible relation between them and we shall see how it develops upadeshe needs to be studied closely because in this case the seventh case does not mean what we have seen before immediately before no that is why we said that those meanings in the metal language they are additional in addition to the meanings that are available in the object language here in upadeshe the seventh case means the same thing as it would mean in the object language namely in or on so upadeshe means in the upadeshe in the upadeshe ach we have already seen what ach stands for and the answer is a vowel or any vowel so ach stands for vowels and then finally ananasika ananasika is a technical term defined by panini in 1.1.8 in general we can translate ananasika by the word nasal and of course ith is the technical term that is defined so the other words define the term ith and ith is the technical term over here so the term ith gets defined by these three words upadeshe ananasika and ach so we say that upadeshe means in the upadeshe this meaning of the seventh case is found in the object language this instance is not to be interpreted as per the meta rule explained earlier this does not mean immediately before the upadeshe no it means in the upadeshe as is the case in the object language so the next question is what is an upadeshe an upadeshe is explained as adhyo charanam adhyo ucharanam adhyo is initial ucharana is enunciation so adhyo charanam is initial enunciation so upadeshe is initial enunciation of elements for the purpose of deriving the sentences of samskrit what it means is placing the basic material required for the beginning of the grammatical derivation process on table all this includes lexicon which is tagged and we shall see how it gets tagged most specifically about the term ith and so on and grammar rules that is what is part of the upadeshe the lexicon as well as grammar rules what it does not include is the following upadeshe does not include the substitute that replaces the substituent after the application of the grammatical rule this is not upadeshe upadeshe is the stage where all the elements are placed side by side before you actually begin the grammatical process and in panamyan grammar the grammatical process is in the form of in many cases substitution x is substituted by y we have seen this example and this kind of explanation before here is a concrete example so in the list of verbal roots you find chi as mentioned here and in the list of suffixes you find yet so now you can say that they are part of the original or initial enunciation now by applying a rule chi becomes chi and yet becomes here now this stage is the stage of substitution so chi is a substitute here can be called a substitute but let us keep here aside let us focus on chi right now chi can be a substitute and chi will not be or is not part of the initial enunciation this is the substitution so for example we begin the process by looking at the meaning to collect and then in order to express this meaning we look at the verbal roots this is the most suitable candidate we pick it up and we bring it to the table we start the derivation process now so after this chi we add the suffix yat and then after this yat gets added the th at the end gets the ith subgnia by application of 133 and then this th gets deleted and then we go to the next step where chi becomes chi and here remains as it is and then finally you will get the form chi here in this form chi here the starting point is chi and then yat which is added so this is the initial enunciation stage chi plus yat the rest is substitution where elements get substituted one by another this is what is upadisha now let us come back to the other words and their meanings in the sutra ach anonasika and ith we have seen what ach means we have seen what anonasika means ach is a vowel anonasika is a nasal vowel or nasal and all these three words they have one slash one as the case we have noted this this indicates that they are interrelated and what kind of interrelation is this answer is saudnia saudnibhava that one of them is a technical term and rest is the definition or the description of this technical term and we know that ith is that technical term whereas ach anonasika define this technical term ith anonasika which means nasal which is defined by 1.1.8 will give us now the following meaning anonasika is that sound that is produced from both oral as well as nasal cavity now after having known what anonasika is and what ach is now we can define what is an ith the first definition the first definition is in the upadesha that is initial enunciation this feature of the sound which is nasality is used for the metalinguistic function in the written as well as in oral text however this feature is not explicitly displayed in all the editions or in the manuscripts however the meta rules will clearly state which element is nasal the meta rules come to our help so now the meaning of 1.3.2 is the following what it means is in the initial enunciation a nasal vowel is termed ith once again this feature of nasality of a vowel is not explicitly displayed by any separate symbol in all the editions some editions try to give some symbol but that is not what is followed everywhere in fact in most of the texts that we see this practice is not followed so then how do we know and even in the oral tradition this practice is not followed then how do we know which element is nasal so the paninian grammatical tradition has observed which vowels are considered as nasal and accordingly they have noted them down in specific statements these statements come to our rescue and then they tell us which element is to be termed as ith which vowel is termed as ith so a vowel is stated to be nasal by a given statement and then by applying this rule such a vowel is termed ith let us take an example a concrete example this example is a dha vraddhau this is taken from the dhatupadha which is a list of verbal roots what it means is a dha is the verbal root and vraddhau is the meaning in which it is used by the speakers in the object language what this means is in the sense of increase the verbal root a dha is used that is the general meaning of this line if we look at a dha we observe that there are two vowels one at the beginning a and second a at the end after this dha so there are three sounds involved here a dha and a amongst them a at the end of a dha is termed to have nasal feature by the tradition it is stated to have the nasal feature so this a is nasal here this a is nasal as per the statement in the tradition as per the statement in the dhatupadha so this a is now called anunasika and therefore it is now termed ith by 1.3.2 and then it is immediately deleted by 1.3.9 this vowel is now used as a marker to trigger certain operations like the subset of suffixes to be added after this verbal root that is what is triggered by this a which is nasal let us take another example this is what we have already seen the five the two sutras out of the fourteen sutras that we studied at the beginning they are hayavarat and lan now in this in these two sutras we have seen that 1.33 applies and ta and na they become ith what is the use of 1.3.2 here what we say is a at the end of the sixth sutra le lan and le in ith so a at the end of le in lan the sixth sutra is termed as nasal by the oral tradition of the paniyan grammar and therefore it is termed as ith and by a 1.32 it is termed as ith and is deleted immediately by 1.3.9 now by joining this nasal anunasika and hence ith a with the previous ra consonant which appears in the fifth sutra over here by the technique of making the pratyahara the paniyan grammar derives the pratyahara ra to describe operations with respect to the sounds ra and le these two consonants are part of the pratyahara ra in which a as a vowel is marked as ith because it is stated to possess the feature of nasality so this is the second example where a vowel is termed as ith so what are our observations in the list of verbal roots the ith is coupled with other feature namely accent and then the verbal root is called having a particular accent as ith for example anudath and ith so the verbal root is termed as anudath ith a verbal root having an anudath ith anudath is a kind of accent we shall deal with this later on in case of ith it is termed as anudath ith whereby it means that the vowel er which is anudath ith and anunasika is ith and now a 1.3.13 uses this feature and states that atmanipada suffixes are added after a verbal root which is anudath ith so this is how this anunasika ith will be used to trigger this kind of operation to summarize we studied one sutra 1.3.2 and now we say that this is the only sutra stating the term ith to a vowel and this vowel essentially should be nasal and how do we determine whether it is a nasal or not this we determine by convention so the nasality is a conventional feature stated by actual statements in the panavyan grammar so this ith vowel is actually not part of the oral as well as written transmission related to that vowel the tradition has observed and noted down such nasal words after having seen this sutra which terms the vowel as ith what next is the next question and the next point is the consonants which are termed as ith and this is stated between this section 1.3.3 and 1.3.8 we shall study this next thank you.