 Welcome, I welcome you all to this lecture in the course Introduction to Paninian Grammar. So far we have been studying the features of the meta language of Panini and Panini's grammar. We have studied three important features of the meta language and in the process we started studying the concept of it the marker and then we went deep into the text of Ashtadhyayi and we studied all the sutras that define the term ith. This is a small section at the beginning of the third part of the first adhyayi to be precise from 132 to 138 the ith saudhna is defined and we studied each and every sutra in some detail and we looked at some examples which are derived by the grammatical process and how ith saudhna plays a technical important role in this derivation by triggering a particular kind of grammatical operation. Now, after having studied the sutras which define ith it is important for us to also study certain important functions of these markers the ith sounds and various operations that they trigger. So, in this lecture the broad theme that we are studying is the markers in the meta language of Paninian grammar and most importantly the specific theme that we study here in this lecture is markers and their functions the ith sounds and their functions. So, to recap these are the eight sutras these are the sutras which define the ith saudhna. On this slide there are six sutras which assign the term ith to the consonants and then there is one more sutra upadeshe ajanunasika ith which assigns the term ith to the vowels. These six sutras on the slide are halandhyam na vivaktau tasmaha these two assign the term ith to the consonants in the final position in the initial enunciation and the rest adhiri itudavaha sapratya yasya chutu and lasakavata dhite assign the technical term to the elements occurring in the initial position out of which sapratya yasya chutu and lasakavata dhite they assign the term ith to the initial consonant mentioned in the sutra if it occurs as part of apratya yasya whereas adhiri itudavaha assigns the term ith to three clusters e, 2 and 2 which appear at the beginning of a verbal root part of the verbal list. Now, after having studied these sutras in details together with the examples let us look at certain functions of the markers and on this slide are noted some seven functions first prescription of addition of suffixes second specification of the position of an element that is added specification of the position of a substitute that is the third one the fourth one is modification in the element to which a suffix is added fifth is negation of certain modifications of an element sixth is accent marks and seventh is meaning change all these are indeed the functions of markers and in this lecture we shall concentrate on the first two namely the prescription of addition of suffixes and the specification of the position of an element that is added and we shall study the next five functions in the next lectures. So, let us concentrate on the first function enumerated on the earlier slide that is prescription of addition of certain sets of suffixes here we refer to the dhatupatha the list of verbal roots we have shown you what dhatupatha is in the earlier earliest lectures. Now, this list of verbal roots which can also be called as the lexical items these are tagged with the markers or the it sounds to indicate the set of suffixes that are added after them in case of some verbal roots also adding a shade of the meaning in the list of verbal roots the verbal roots are all stated to end in a vowel when in the grammatical derivation they become consonant ending and are also generally referred to as consonant ending in the dictionaries and so on. For example, a dha together with two vowels a and a is mentioned in the list of verbal roots dhatupatha whereas in the grammatical derivation it becomes a ending in consonant ending and is also referred to in the dictionaries etc in consonant ending fashion like this never mentioned like this. But in the dhatupatha this root is mentioned in this format a dha having two vowels in it. Now, the vowel that is coming at the end of this root is termed it by 1, 3, 2. So, this is an ith vowel occurring at the end. This ith vowel is further assigned three properties of accents udhath, anudhath and svaritha what they stand for we shall study when we look at the process of speech production in detail. Right now we should note that these three which are the phonetic features they are used only as metalinguistic device. So, these markers are not to be pronounced in these fashions they are just stated to be like that in the metalinguistic fashion as metalinguistic device and that is not they are not actually implemented. So, no verbal root is actually uttered or written with the accent mark nor does this accent have any correspondence with the accent the verbal root has in the object language. So, it should be clear now that this udhath, anudhath and svaritha is purely a metalinguistic device and has got no relation whatsoever with the accent the verbal root has in the object language. Now, let us look at the details. So, a verbal root is then qualified as udhathet or anudhathet or svarithet. Udhathet means a verbal root having udhath accent as ith. Anudhathet means a verbal root having anudhath accent as ith and svarithet would mean a verbal root having svaritha accent as ith. Let us take examples. So, now what happens to a verbal root which is udhathet which means a verbal root which has udhath as ith. So, after an udhathet verbal root the suffixes termed as parasmaipada or edit by the rule 1378. So, for example, the verbal root patha over here which is listed in the dhathu patha as bowel ending patha ends in a. Actually it is path when you take it in the grammatical derivation or when you list it down in the dictionaries you mention it like this and not like this. But in the dhathu patha it is mentioned like this with a at the end term to be termed as ith. And then it is also assigned the phonetic property of udhath by convention and so this will be called udhathet. And then you add the parasmaipada set of suffixes after this patha which are this tip, ship and mip etc. So, here are the forms we have already seen these forms in the earlier lecture pathati, pathata, pathanti, pathasi, pathata, pathata, pathami, pathavaha, pathamaha. These are the forms having parasmaipada endings. These are added after a verbal root. Now, how do you decide whether these set of suffixes are to be added after patha or not? They will be that will be decided on the basis of the accent, conventional accent assigned to this ith saudhnya. So, this is udhathet and that is what triggers the addition of these suffixes. So, these suffixes are to be added after only those roots which have this feature, namely udhathet. Let us look at the next example of anudhathet. So, a verbal root which has an ith vowel also another phonetic property of anudhath then the root is called anudhathet and after an anudhathet verbal root the suffixes termed atmanipada are added by the sutra 1313 namely anudhathangita atmanipadam. So, let us take the example of etha once again etha which is listed in the dhatupatha as a vowel ending element etha. But when you start the grammatical process it is only etha ending in a consonant. In the dictionaries it will be mentioned as etha ending in a consonant. In the dhatupatha however it is mentioned as vowel ending for obvious reasons this a is termed as ith and it is also assigned the phonetic property of anudhathet and now this anudhathet verbal root will get the atmanipada set of suffixes namely the atamjha and so on. So, you get the form this is what you get and these forms having the atmanipada endings they are triggered because of this a being called an anudhathet. So, this anudhathet triggers this addition. Now, let us look at the swarithet. So, a verbal root which has got the final vowel ith and also in addition assign the phonetic property of swarithet will be called swarithet. So, after a swarithet verbal root the suffixes termed atmanipada are added only if the fruit of the action denoted by the verbal root goes to the doer of the action. If this condition is satisfied then you add the atmanipada suffixes by the sutra 1372 for example, yajar ending in a vowel is listed in the dhatupata in this fashion. But when you take it in the grammatical derivation you have it consonant ending yaj. Similarly, in the dictionaries it is mentioned as yaj. So, yajar and yaj now the purpose is obvious this a at the end is termed ith by 132 and the property of swaritha is also assigned to it. So, this yajar now is termed swarithet, swarithet and then the atmanipada suffixes are added after yajar if this meaning condition is fulfilled. So, eventually after the verbal root yajar both sets of suffixes are added to indicate respective meaning. So, for example, you will add the parasmi for the ending and get the forms yajati, yajataha, yajanti, etc. and you will also get the atmanipada endings and add them to it and then you will get the forms yajate, yajate, yajante, etc. So, when you use the forms yajate, yajate, yajante they will indicate the difference in the meaning namely that this action of sacrificing has generated a fruit which goes to the doer of the sacrifice only then you will use yajate if the doer of the sacrifice is not getting the result of the sacrifice then you will say yajati then you will use the word yajati that is the difference between these two sets of suffixes with reference to certain kinds of verbal roots which are indicated which are differentiated by this property called swarithet. This is one of the important functions of the markers namely the prescription of addition of suffixes, certain kinds of suffixes. After having studied this function let us proceed further and look at the second function of the marker namely the specification of position of element and here we will look at the consonants. Consonants k, t and m at the n position are termed ith by 133 and consonants k and t at the initial position within a certain domain of pratyaya are also termed as ith by 138 and 137 respectively and the elements to which these consonants are attached are called kith, tith and also myth when we add the word add the sound m which is ith to this list. So, now the position of the element which is kith is the final addition the position of the element which is tith is the initial addition and the position of the element which is myth is immediately after the final vowel of that element that is the position that is specified by respective sutras this is how the markers function let us elaborate on this by citing sutras and taking concrete examples. So, let us first of all focus on k consonant being termed ith. So, the element to which k consonant is termed as marker or as ith will be called kith. Now that element which is called kith is added at the end of a particular element and this is stated by 1146 namely atyantav takitav. This sutra means an element which is tith is added at the initial position of the element to which it is added and an element which is kith is added at the final position of the element to which it is added. The domain of this sutra is the augment or agama and it is important to note here that agama becomes a part of the element to which it is added. So, it is stated in combination of the sixth case which here means of similar to what it means in the object language. Let us take an example where k is termed as ith. So, the sutra is ane muk 7.2.82 ane is 7 slash 1 of ane muk is 1 slash 1 of m in which k is ith and u is the stylistic use. Now, the meaning of this sutra is immediately before ane add ma as part of a stem that ends in short a. There are words that are continued in this sutra namely atah 6 slash 1 of at that is short a continues from 7 to 80 and angasya 6 slash 1 of ang which means a stem continues from 6 for 1. So, the meaning of this sutra once again is the following immediately before ane add ma as part of a stem that ends in short a. Now, here is an example ma as part of a stem that ends in short a that is what is stated. The question is where should ma be added and the answer given over here is that because muk is kith this ma is to be added at the end of the stem that ends in short a. So, you have an example over here where we take the verbal root yaj followed by the suffix a followed by another suffix ane. In this case now with reference to ane yaj and a is the stem or ange that is why it is put in square brackets. So, now in this case because this ange ends in short a ane muk would add ma as part of this ange but because it is kith now this ma will be added only at the end that is in this place and not before here no it is to be added only here and then you get the form yaj ma ane that is one who does the action of sacrificing that is yaj ma ane. So, we derive the word yaj ma ane in this way where ma is added at the end of the ange because it is kith. Now, let us look at the tith element. So, tith element is added at the beginning of the element by once again 1146 adhantau takithau and it means an element which is tith is added at the initial position of the element to which it is added and the element which is kith is added at the final position of the element to which it is added. Once again the domain of this sutra is the augment agama and therefore and because agama becomes a part of the element to which it is added. So, it is stated in combination of the sixth case the agama is stated in combination of the sixth case. Here is a concrete example lung, lung, lung is the set of suffixes which express aorist past tense. Lung is a technical name of a set of suffixes which expresses imperfect past tense and lung is the technical name of the set of suffixes which expresses the conditional mood. Now, at one slash one is that of at and which means a and this agama a is called tith because this t is ith by 133. So, now, there is another word udattaha which means udattah that is high stress. Now, this is the object language udattah we shall study what this means later on. Words continued in this sutra are angasyah six slash one of ang meaning a stem and this word is continued from 641. Now, the meaning of this sutra lung, lung, lung, lung, shawadudattah is the following. It means immediately before lung, lung and lung add a as part of the stem that is all it says. Now, the question is where should a be added and the answer given is because this a is tith because this a is tith it is to be added at the beginning of the stem. So, the meaning of this sutra is the following. Immediately before lung, lung and lung add a as part of the stem but the question is where should a be added should it be in the initial position or at the end position. But the answer is provided to us by the marker tith which is added to a originally it is udattah so tith is it. Now, because it is tith because this a is tith it is decided by 1146 that it is to be added at the beginning of this stem. So, for example, we are deriving apathath we start with patha and lung and now the question arises this is lung. So, immediately before lung there is this stem pat. Now, the sutra says add a to this stem where here at the beginning or at the end that is not specified but the marker tith specifies that this should be added before at the initial position and so now we get apat and then lung. Then lung is substituted by tith so we have apat plus tith then this tith is substituted by tith apat tith then there is an addition of a in between apat earth and finally we get the form apathath. The most important point to remember over here is a here is added in the initial position mainly because this has a marker tith this is the function of the marker tith to specify the position of this element a which is added to this pat and that position is the initial position. Let us look at the third example of the consonant ma being termed tith and that element being termed as myth. Now, the position that is specified for a myth element is immediately after the final vowel this is specified by 1147 that is mida chon tyad paraha. The meaning of this sutra is an element which is myth having ma asit is added after the final vowel of the element to which it is added. The domain of this sutra once again is an augment and augment or agama becomes a part of the element to which it is added so it is stated in combination of sixth case which means of. Let us take an example concrete example the sutra is trinaha m 7392 trinaha is 6 slash 1 of trinaha m is 1 slash 1 of m that is e now this m is having ma as it by 133 so this m now will be called myth and the real augment real meaning in the object language the augment is e and this ma is the marker it but now this will be called myth now where should we add this we have to add this to this trinaha should it be before or should it be after where what is the position that is not specified but now this marker ma will specify that the words continued in this sutra are sarvadhatuke 7 slash 1 of sarvadhatuke and we shall see what sarvadhatuke is later on piti we have already seen what this means piti is 7 slash 1 of pith having par as it and halli we also know what this is 7 slash 1 of hall so all these 3 words have the same case same number so they will be interrelated the verbal root used is traha whose stem is trinaha traha means hymsa or to kill or to slay so now let us look at the derivation process so we begin with trinaha we are in this at this stage trinaha plus t this t is nothing but tip per is a marker so this is pith now the meaning of the sutra is add hym that is e as part of the stem trinaha which is placed immediately before a sarvadhatuke suffix which begins with a consonant and which is pith that is which has per as it or a marker so here is trinaha stem as indicated by the brackets followed by a suffix t which is termed as sarvadhatuke this is also pith and this is also consonant beginning so immediately before a sarvadhatuke suffix which is consonant beginning and which has per as the marker we have trinaha stem so now 7392 has a scope of application and says that add hym to this trinaha where do we add hym that is the question which is answered by the marker myth since hym is myth it is added after the last vowel of the stem which is a after an a so in trinaha we have two vowels one is ru immediately after ta one is a immediately after an a so a is the last vowel in the stem and so this hym is to be added immediately after this a that is what is stated by mida chontya paraha and so you get this form this is the derivation process so you add e here after this a so trinaha then this gets substituted as trinaha then trinaha then trinaha dhi then trinaha dhi then trinaha dhi and finally trinaha dhi which means he or she or it slays this is the derivation process and here at this stage our sutra mida chontya paraha directs triggers the operation of addition of e in this position so the position of this e is specified by this marker me myth to summarize two functions of the markers were studied so far namely prescription of addition of suffixes to the verbal roots and specification of the position of an element added so it sounds that is markers are effectively used in panangian grammar to trigger the addition of certain set of suffixes after the verbal roots we have seen this and the they also indicate these markers also will indicate a particular meaning shared that is if the fruit of the action goes to the doer of the action or not in the process of substitution the position of an added element needs to be specified which is achieved by the use of the it sounds what next then so we shall study next the remaining functions of the ith markers namely the specification of the position of a substitute modification in the element to which a suffix is added negation of certain modifications of an element and accent and also meaning change thank you for your attention