 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 Paninian grammar and we noted three features namely meaning of the word who is head and who is subordinate. In the object language it is the meaning meaning which is the head and the word form is the subordinate. The second feature was the meaning of the cases 5th, 6th and 7th. In the object language the 5th case is translated with the help of the word from in the meta language however the same 5th case in addition to this meaning in the object language also means immediately after and this meaning is in correspondence with the first difference that is the word form as a meaning is the head. The 6th case in the object language stands for or is translated with the help of the word of in the meta language 6th case is translated using the word instead of or in place of. The 7th case in the object language is translated with the help of the word in or on in the meta language. The 7th case in addition to these is also translated as immediately before. The third important feature of the meta language was forming the pratyahar the technique of pratyahar. This is a technical term used by Panini which in a concise manner refers to a huge set of sounds which are part of a grammatical operation be it an environment left hand side or right hand side or the major grammatical operation namely the substitution it could be a substituent or it could be the substitute. After studying these important features we started to study in detail the technical term ith and we will continue studying it further in this lecture. So markers in the meta language of Paninian grammar that is the broad theme we are looking at and today we shall deal with consonant markers. In the previous lecture we saw how vowels are termed as markers by which sutra and we then also looked at the examples. Today we shall study the sutras in the Panini's astadhyayi the Paninian grammar which talk about consonant markers. So in all there are these sutras which talk about the technical term ith the technical term ith is defined in this set of sutras. Now we shall study these sutras it is these sutras which primarily define the consonant marker. We have already seen 1, 3, 2 which defines the vowel marker upadeshe ach anunasika ith. Today we shall focus on the consonant markers and on the first two sutras. Let us study the first sutra which defines a marker a consonant marker and that sutra is halantyam. We have studied this sutra before in brief when we studied the technique of forming the pratyahar in which we said that the final consonant of all the 14 sutras is termed as ith and then using that we formed the pratyahar ach hal hal etc. We have studied this in detail before. Let us look at the sutra in detail now. So this is halantyam in which there are two words hal and antyam both of them are in the first case 1 slash 1 hal stands for a consonant and we have seen how hal means a consonant how hal stands for a consonant. Hal is a pratyahar formed with le marker at the end of the 14th sutra and he coming at the beginning of the 5th sutra. And so from that hal up to le all the sounds in between they are part of hal of course omitting the markers in between and also the vowels that are produced for distinct comprehension of the consonants. So hal stands for a consonant antyam stands for final antyam means final. So the words continued from previous sutra are two words upadeshe as well as ith and the meanings of these two words are same as they were in 1, 3, 2. So finally the meaning of this sutra can be said to be this upadeshe antyam hal ith southnyam syat that is the meaning in Sanskrit. So in English we can say that in the initial enunciation that is the upadeshe a consonant at the end is termed ith that seems to be the meaning of this sutra. To study this further we can say that we have seen how the final consonants are termed ith in the initial 14 sutras this we have seen which help form the other technical terms called pratyahara like aj, hal, hal, ik, yen etc. Apart from forming the technical terms called pratyahara there are some more purposes some other purposes of the consonants being termed ith. So let us look at some of them but before that we can also enlist where all the consonants at the end in the upadeshe are termed as ith some details. For example ith consonant at the end of a nominal root a consonant can occur at the end of a nominal root which can be termed as ith. A consonant can come at the end of a verbal root and it can also be termed ith. Similarly at the end of a pratyahara you can find a consonant which can be termed as ith. Similarly an augment, agama can also have consonants at the end and that consonant can also be termed as ith. So prathipadika, dhatu, pratyahara and agama they all constitute what is known as upadeshe and a consonant that appears at the end of all these can be termed as ith by 1-3-3. Let us look at the examples of each one of them. The first is the consonant coming at the end of a nominal root or a prathipadika. Let us take the example devat, devat meaning god. Devat meaning a big river. So as you notice ter at the end appears in both these words and we apply 1-3-3 and this ter becomes ith, this ter is termed as ith. So now these nominal roots deva and nada they will be called ith having ter as ith that means one who has consonant ter as an ith as a marker. What is the purpose of this ter over here? What does it trigger? So now it triggers 4-1-15 which will add a feminine suffix e in the sense of feminine to this word deva and nada by using ith as a trigger. So this 4-1-15 tit dhanay and so on. So tit is the first word here and this triggers the feminine suffix e to be added to these words. So we have deva plus e deva means a god e is a feminine. So now we get the word devi and the meaning is goddess nada plus e and then you get the word nadi which means a river. This is how marker ter at the end of a nominal root triggers these operations to derive the other existing words in the object language. Let us look at the consonants coming at the end of a verbal root and what do they function for? So consonant at the end of a verbal root or dhatu for example shing swapne to sleep or kong shabde to make sound. At the end of both these verbal roots shing and kong we notice that nga comes at the end. This nga appears at the end of these verbal roots and by applying 1-3-3 nga will be called ith. Therefore both these roots verbal roots will be called ngyit nga ith. Those who have nga ith that is ngyit both of them are ngyit one who has consonant nga as an ith. Now this ngyit or ngyit feature will trigger the operation stated by 1-3-12 which adds atmanipada suffixes to these verbal roots by using ngyit as a trigger and so from root shi we will get the words shete by adding the atmanipada suffixes. Similarly kong will get the word kavate by adding the atmanipada suffixes. Now let us look at how a consonant coming at the end of a pratyaya is termed as ith and how does it function? What does it bring about? So take for example ith, ith as a suffix we have already seen this acho ith, ith is stated in the sense of karma and bhava similarly tavyat stated in the sense of karma and bhava. So at the end of these two suffixes yat and tavyat we find t consonant and by applying 1-3-3 t will be termed ith and therefore these two suffixes will be called ith having t as ith one who has consonant t as an ith. So after this 6-1-1-85 applies which marks the final vowel of these year and tabir as a swarita accent by using ith as a trigger. So if we add year to the verbal root chi and we have seen this example we will get the word form final word form che year in which this year will be marked as swarita by 6-1-1-85 and this is triggered by this the marker which comes at the end. Similarly if you add tavyat after chi you will get the final word che tavyat which will be marked swarita on the final vowel like this. This vertical bar on top is the sign for a swarita accent and we shall study what swarita accent is later on when we study the process of speech production. Right now we can say that this vertical bar on top of a letter is the sign of a swarita accent and here it is swarita primarily because 6-1-1-85 functions over here because both these suffixes are having t as the marker as the ith t coming at the end. Now let us look at the consonant coming at the end of an augment. So we have 2 examples at and at and we notice that t appears at the end of both these augments. Now by applying 1-3-3 t will be called an ith. So these augments will be called tith having t as ith having t as a marker. Now 1-1-46 will add these 2 elements at the beginning of a verbal root by using tith as a trigger. So tith will be used and 1-1-46 will say that an element which is tith is added before. So you get the form abhavat where a is added to the verbal root bhu at the beginning before. Similarly, a will be added to the verbal root as a before it because it is tith following 1-1-46. So now we have seen how the consonants coming at the end they are termed as ith. And we have seen examples where consonants coming at the end of a verbal root, a nominal root, a suffix and an augment is termed as ith and that leads to various grammatical functions because the marker triggers the respective operations stated in the grammatical rules. That was about 1.3.3. We have studied it in detail now. Now let us proceed further and look at the next rule which says something about the consonants at the end being termed as markers and this is in fact a negation. Let us look at the rule. Na vibhaktau tasmaha, 1.3.4. Na vibhaktau tasmaha, here there are 3 words in the sutra, na vibhaktau and tasmaha. Na means not, vibhaktau is 7 slash 1 of vibhakti and tasmaha is 1 slash 3 of tasmah. Vibhaktau here means in the vibhakti. This is the object language meaning which is used here. Tasmaha is 1 slash 3 of tasmah. What is tasmah? Tasmah is a word made up of 3 components. The first one is 2, second is sir and the third one is ma. So what is 2? 2 is defined in 1169 to mean 5 consonants of the class. The fourth row, the, the, the, the and na in the traditional inventory, sound inventory. This is what is 2 and sir and ma we know. So the words that are continued from the previous sutra are these 2, hal and anthya from 1.3.3. So now the meaning of this sutra is in the vibhakti, the, the, the, the na, sir and ma at the end are not termed as it. So this is the negation. By the previous sutra 1.3.3 all these sounds coming at the end of an upadesha they would be termed as it. Now this sutra in a limited domain of vibhakti which is also part of the upadesha states that these 5 plus 2, 7, these 7 sounds they are not to be termed as it in a vibhakti otherwise you can but not in the vibhakti. So what is a vibhakti? That is the next question. So the term vibhakti is defined by 1, 4, 1, 0, 4. Sup and ting according to 1, 4, 1, 0, 4 sup and ting are termed vibhakti. What is sup? Sup is a set of 21 suffixes added after a nominal root that is by 4.1.2 and ting is a set of 18 suffixes added after a verbal root by 3, 4, 7, 8 and both these suffixes when added to these respective roots make it a padha, a word, finished word form to be used in a sentence eligible for using in a sentence. So sup and ting they are called vibhaktis. There is one more section in the ashtadhyayi 5, 3, 1, 2, 27 the suffixes stated in this section they are also termed as vibhakti. And here are some examples, tral, da, danim and thal. So now le coming at the end of the suffix tral, da, danim, ma and thal, le again coming at the end. Now in these cases we note that these suffixes are termed as vibhaktis. So ma coming at the end over here would otherwise have term have been termed as ith by 1, 3, 2 but now this is vibhakti. So ma coming at the end is not termed as ith whereas this le coming at the end over here in both these suffixes this is not part of 1, 3, 4 and therefore even though this is a vibhakti le can still be termed as ith and these two suffixes will be termed as lit and then a following and then the function namely accent a particular kind of accent that will be triggered by this le by this lit suffix. But most importantly ma will not be termed as ith that is the meaning of 1, 3, 4. Let us take a close look at sup and thing and see where the consonants coming at the end are not termed as ith. So here are the 21 sups for you, sir, ou, us, etc. And so you see sir comes at the end, sir comes at the end here, here, ma comes at the end here. Once again ma comes at the end in these three, sir comes at the end here, ma comes here, sir comes at the end in 6, 2, 7, 2 and in 5, 1, 6, 1, sir comes at the end. So these are the vibhaktis and we note that sir and ma are the two consonants which appear at the end of these 21 suffixes, many of these 21 suffixes and they are not to be termed as ith. However, in the same 21 suffixes there is one instance where pa comes at the end, pa can be called as ith that is not mentioned in 1, 3, 4. So pa can be called as ith. So these are the 21 sups and this is the position, this is how 1, 3, 4 is applied in these 21 suffixes and ma and sir are not termed as ith. As we shall see they are also part of the actual o, l, object language. So here are the forms and you see Ramaha, Rama, Ramaha, etc. In these 21 forms ma is directly visible in this and these other forms, na is already directly visible over here, ma is also visible in 6, 3, ta is visible over here 5, 1 and then Ramai he, Rama Bhya, Rama Bhya, Rama Yoho, Rama Yoho, sir is also visible over here, sir is converted to a visarga at the end. See Ramaha. In all these cases now we have na, ma, ta, sir, 4 consonants mentioned in 1, 3, 4. These are all subanthas at the end of which sup comes, therefore these are subanthas. These are the word forms eligible to be used in a sentence. At the end of them obviously 1, 3, 4 applies and the consonants namely ma, ta, na, sir, they are not termed as ith. These forms are, these consonants are visible in the final forms produced in the object language. Whereas in 7, 3 the form is Rameshu where there is no pur. Pur was there earlier in the meta language and pur is termed as ith and is deleted. So is not part of the object language. So pur is an ith, the rest is not ith. So we can sum this discussion up by saying that following sounds are not termed as ith in 5 slash 1 at the end of 5 slash 1, na at the end of 2 slash 3, sir at the end of 1 slash 1, 1 slash 3, 2 slash 3, 3 slash 3, 4 slash 3, 5 slash 1 and 3, 6 slash 1 and 2 and 7 slash 2 and ma at the end of 2 slash 1, 3, 4 and 5 slash 2 and 6 slash 3. So in these cases these 4 sounds are not termed as ith and pur coming at the end of the 7th case 7 slash 3 is indeed termed as ith by application of 1, 3, 3. So here is a set of things suffixes, 18 suffixes, they are divided into 2 groups that is why this group is named as 3 p, 3rd person and this is named as 3 p i, 2 p i and 1 p i. So these are just 2 different sets, each of 9 suffixes, tiptas, g, etc. If you look at these suffixes, there is p coming in these 3 suffixes at the end and definitely this is marked as ith but sir coming over here and also here and here and ma again coming over here, here because it is coming at the end of a vibhakti is not marked, not termed as ith. Ng coming at the end over here is termed as ith. So these are the thingant forms and you see the markers, the iths have disappeared in these 3 forms, nayati, nayasi, nayami, there is no pur. But sir is present over here, once again converted into the viscera, the 2 dots, nayataha, nayavaha and nayamaha, sir is converted into a viscarga and then say where the final consonant sir is converted into something else and nayate, nayate, nayadvay. So ma and ma over here, once again gets substituted by another substitute. So the point is these are the thingantas, the padhas which are eligible to be used in a sentence because at their final position is a thing and within this thing pur gets the term as ith whereas sir and ma, they are not termed as ith. Let us summarize, so we saw that sir coming at the end of third person dual, second person dual, first person dual and plural, second person atmanipada singular is not termed as ith. Ma coming at the end of third person atmanipada dual, second person atmanipada dual is not termed as ith and pur coming at the end of third person, second person and first person singular and nuh coming at the end of first person atmanipada plural is indeed termed as ith. To summarize, we looked at 1.3.3 and 1.3.4 which state which consonants at the end of the verbal elements in the initial enunciation are termed ith, 1.33 is a general statement that states the ith to all the consonants at the end of the verbal elements be it a nominal root or a verbal root or a suffix or an augment, 1.34 is a negation and in a sense restricts the scope of application of this term to a subset within the set of consonants in the limited domain of vibhakti once again. So, we note that both 1.3.3 and 1.3.4 are to be construed together and we have seen how it is to be construed with the concrete examples. This process is also known as ekavaketha. This ekavaketha tells us that in the initial enunciation any consonant at the end that is in the final position of a verbal element except tathadadhanasamma at the end of the vibhakti are termed as ith. This is the bottom line. This is the ekavaketha of 1.3.3 and 1.3.4. The questions that arise in this discussion are the technical term ith is stated to which other consonants at other positions other than the final. Are they stated, are they termed ith at the beginning of the verbal elements and also are there any clusters, vowel plus consonant clusters which are termed as ith and we shall study this fact, these questions and their answers in the coming lectures. Let us now end today's lecture as is our practice with the Mangalacharana taken from a commentary text called prasada, prakriya prasada on the celebrated text called prakriya kaumudi. This is a big verse, I will read it for you. Shreemad vithhala mekam avyayam ajam shabdatmakam brahmayaha swichhato jagadudbhavastthitilaye hetusv mayagunayi yachvashashruti santatibhavartis tampundari kaashrame bhaktanubgrah hetutasthitamaham vande mudhe samvide. I will read it again. Shreemad vithhala mekam avyayam ajam shabdatmakam brahmayaha swichhato jagadudbhavastthitilaye hetusvamayagunayi yachvashashruti santatibhavartis tampundari kaashrame bhaktanubgrah hetutasthitamaham vande mudhe samvide. And finally, five sutras of today taken from 2.4. The first sutra is dvigureka vachanam, then the vanvascha praniturya senanganaam, anuvade charananaam, adhvaryukratu ranapam sakam, adhyayanato aviprakrastha khyanaam. I repeat, dvigureka vachanam, dvandvascha praniturya senanganaam, anuvade charananaam, adhvaryukratu ranapam sakam, adhyayanato aviprakrastha khyanaam. Thank you for your attention.