 Welcome, I welcome you all to this course Sandhi in Paninian Grammar. In the previous lectures, we looked at the aims and objectives of this particular course. We looked at the textual as well as the systemic approaches and other approaches that we shall study in this particular course which are related to Sandhi. In this lecture, we shall be discussing the sources that we are going to study in the Paninian Grammar with respect to Sandhi. In the previous lecture, we discussed about the pattern of evaluation and we said that along with the generation as well as the analysis of Sandhi, a student is supposed to know the sutras which cause the generation as well as the analysis of that particular Sandhi. Also the meaning of the sutra when known will provide the student better understanding of the process of Sandhi and also the process of the derivation of the unit in terms of pada as well as vakya. So in this lecture, we shall take a look at the sutras that we shall be studying in this particular course. These sutras are taken from the grammar composed by Panini called Ashtadhyayi and various types of sutras we shall study in the course of this particular course. Let us look at those sutras one by one. The first one is the Saudhnya Sutra type. These sutras enlist various Saudhnya, various technical terms that are used by Panini in his description of what is known as Sandhi. The very first and foremost technical term that we need to understand is Savaradha, homogeneity, homogeneous sound. This is defined by Panini in the sutra 119, Tulyasyaprayapnam Savaradham. Then we should also know the use of the technique of Pratyahara which enables Panini to describe the process of Sandhi that happens on a vast data in a very brief manner possible. This technique of Pratyahara is explained in the sutra 1171 namely Adirantyana Saheta. We shall study this sutra also in detail. This sutra teaches how to form the technical term Pratyahara like Ik, Yen etc. Other important technical terms are in terms of the features of the sounds. So rasva, dirhah and plutha are commonly occurring terms when the Sandhi is described. So the sutra ukaloj rasva dirhah platah which is 1227 defines what is rasva, what is dirhah and what is plutha. And these are the terms, these are the features which apply to a vowel which is defined as ukalo. So we shall look into this definition in detail. Great terms are laghu and guru which we shall also study in the course. Then comes a very important term namely samhita and this term is defined by the sutra 14109 by saying that and there is a good relationship between samhita and sandhi which we shall explain later on. The commentators have commented on this sutra and what exactly this means and we shall take a closer look at this. Similarly, there is a concept of avasanam which is defined as viramo vasanam by 14110. Apart from these sutras which define technical terms related to sandhi, there are some more technical terms that we shall study. The sutras that are presented on the slide are some of the sutras and there may be some more that we will be able to study as the course progresses. Although panini does not define and also does not even mention the word sandhi, we will have to define what sandhi is and we will take help of the sources and we shall define what sandhi is in relation with obviously what samhita is and so on and so forth. Then we move on to certain materials that are required in order to understand what sandhi is and we shall study them also. These are called the paribhashasutras and the concept of sandhi requires the understanding of these paribhashas better. Shastisthanayoga 1149, this paribhasha defines the metalinguistic meaning of the sixth case in the ashtadhyayi which lays down a fundamental principle on which the metalinguic of panini functions and that is the methodology of substitution and this methodology presupposes an element which is substituted by another element in a given environment. Also the element which gets substituted is called substituent and the element which substitutes is called a substitute and this precise relationship between those two elements that gets stated by the sutra 1149 which says that a genitive case shashti which is which is attached to a particular element denotes that that element is the substituent and in place of that element then there will be the substitute that is stated in a particular sutra. Similarly tasminiti nirrishite purvasya and tasmadityutrasya these two sutras they lay down the meaning of the seventh case and the fifth case respectively saptami and panchami as far as the meta language of panini is concerned tasminiti nirrishite purvasya states that the meaning of the saptami or the seventh case in the meta language of panini is immediately before and the fifth case means immediately after. These two sutras lay down the principles of the environment as far as the process of substitution is concerned. These we shall study in this particular course. These are very important paribhashasutras. Then we also have achastra which is a padopasthaapaka paribhasha. This sutra states a meta rule saying that whenever the words raswadirga and plita are mentioned in a sutra and the substitutions raswadirga and plita are stated the word achaha is supplied. What this means and how this comes into being and what are the examples etc that we shall study in the later part of this particular course. These are some of the paribhashasutras that are very much relevant in order to understand the sandhi better and we shall study them. Coming to the next type of sutras namely the vidhi sutras we shall study following very important sutras as the course progresses. Iko yana chi is the very first sutra 6177 which prescribes the yana sandhi. Hoya yavaha which is 6178 which prescribes the ayava yava sandhi. They will be studied and then there are some other details of these two which will be also studied. Then we have aadgunaha 6187 prescribing the guna sandhi and vradhirachi prescribing the vradhi sandhi. This is 6188 they will be also studied. Similarly the pararupa sandhi that is stated in the small subsection starting with 6194 engi pararupam will be studied. The other important sandhi is savarna dirghah sandhi which is stated by akash savarna dirghaha 61101 as well as the purvarupa sandhi stated by enga padanta dati will also be studied. Enga padanta dati is 6117. All the sutras that are mentioned on this slide they deal primarily with the svarna sandhi or vavel sandhi or ach sandhi as they are known in paninyan terminology. Sandhi in place of a svarna. Next we go to the set of sutras which talk about a very peculiar phenomenon called prakriti bhava where the sandhi does not occur even though the conditions for the occurrence of that particular sandhi do exist. This is called prakriti bhava. Although this is the absence of sandhi because it is related to the sandhi as a phenomenon we shall study these sutras as well. In fact this is studied also in the traditional curriculum and in fact it is regarded as one of the chapters of the sandhi collectively referred to as pancha sandhi prakarnam. Some of the sutras that we shall study in this particular subsection are platapragru iha achinitiam 61125 iko asabharane shakalyasya rasvashcha 61127 and the sutra 61125 prescribes the absence of the sandhi with respect to pluta and pragri here. And then we have sutras which describe what is a pluta and what is a pragri here. Sutras starting from 111 idude dvivachanam pragrihyam they define what is a pragri here and sutras beginning from vakyasya tehe pluta udattaha 8382 they define what is a pluta and where it all happens they will be dealt with in this particular section. Although pragriya is a technical term a saudhnya it is actually discussed under the vidhi sutra over here primarily because it is more relevant in this prakritibhava section. This is how it is discussed also in the texts belonging to the paninian grammatical tradition namely the vayakarna siddhanta kavmati etc. Then we go to the next set of sutras which primarily are known as the sutras dealing with the hal sandhi or the vijnjana sandhi or the consonant sandhi and some of them are nashchavya prasana 837 monasvara 8323 this sutra lays down conditions in which an anasvara comes into being. There is one more sutra which also deals with the same topic that we shall deal nashchapa dantasya jali. Then we have sutras like stohas chana shchuhu 8440 talking about the shchutva sandhi shtunashtuhu 8441 discussing the shchutva sandhi over here. Similarly, we have anusvarasya yai prasavarana a very important sutra 8458 talking about the prasavarana sandhi and the option also stated by the subsequent sutra va padantasya. These sutras we shall also discuss when we discuss the hal sandhi or the vijnjana sandhi and also the consonant sandhi. Along with them, there will be some other sutras that will also be discussed like the sutras which talk about the re-duplication of the sound acho rahabhyam the way or anachi chah and so on. Then we move to the next set of sutras which are also known to discuss what is known as visarga sandhi. Notably visarjani yasya sahah 8334. Visarga plays a very important part as far as the Sanskrit padas and the vakyas are concerned. And then this visarga is also seen replaced by various elements in the sentences of Sanskrit. So taking stock of all of them together will be the aim to deal with into this particular subsection also known as visarga sandhi. So visarjani yasya sahah 8334 is an important sutra in this regard. And then we have sharpare visarjani yaha 8335. Similarly vahshari 8336 and so padadau 8338 as well as inaha sahah 8339 will be studied in detail in this particular section. Then we come to the fifth subsection in the sandhi which is known as swadhi sandhi in which following sutras will be studied. Prathamayoh Purvasavarna 6102 prescribing the Purvasavarna dirgah in the prathama and ditya vibhaktis very domain specific vibhakti specific sutra an important sutra. Then we have atororapluta daplute 61113 which is also very very crucial important and hashicha 61114. Together with them we can explain quite a lot of data that is visible in the Sanskrit language. Similarly we have bhobhago agho apurvasya yoshi 8317 and halli sarvesham 8322 and there will be some more sutras which we shall also study when we look at the swadhi sandhi. So now amongst the vidhi sutras we have so far seen the sutras dealing with swara sandhi or vowel sandhi or ach sandhi. Then we looked at the sutras which deal with prakriti bhava absence of the sandhi where sounds remain in their own form without getting any modification. Then we saw the sutras dealing with hal sandhi or vyanjana sandhi or consonant sandhi. Then we took note of the sutras which deal with visarga sandhi. Then we saw the sutras that we shall study which describe the swadi sandhi. So these are the pancha sandhis that we shall cover in this particular course with the help of these sutras. So we shall explain how the meanings of these sutras are made and how they affect a particular sandhi and we shall take concrete examples to illustrate the sandhi that is prescribed by these sutras. These are stated to be vidhi sutras primarily because they prescribe the modification the sandhi that happens in respective environments to respective sounds. These sutras are aided by the saudhya sutras as well as the paribhashasutras and they eventually bring about the phenomenon called sandhi into being in sentence. Apart from these pancha sandhis there are two more types of vidhi sutras which we shall study when we will study the sandhi phenomena in this particular course. The sutras mentioned on this particular slide they refer to the agamas or the augments that are inserted in the derivation process with respect to sandhis. They are chhe cha stated by 6173, guno kuk tuk shari by 8328, dashi dhut by 8329, she took by 8331, gamo raspada chingamon nityam, 8332. Chhe cha describes the augment t mentioned as took in 6173, guno kuk tuk shari describes the augments cook and took mentioned in this sutra, 8328. The augment dhut is mentioned in dashi dhut 8329. The augment tuk is mentioned in the sutra, she took 8331 and the augment ngamut is mentioned in the sutra, gamo raspada chingamon nityam, 8332. We shall study them also in detail. Then we have a set of sutras which deal with the accents which are related to the sandhis that are mentioned earlier. They are also part of the curriculum of this particular course and they are anudhattas chhe yatrodhattalopah 61161. We also have udhattasparitayor yana, svarito anudhattasya 824, ekadesha udhattena udhattah 825, svarito vanudhatte padadau 826. These are the sutras and there will be some more sutras which deal with the svarar, with deal with the sandhi that is related with the svarar or accent. Apart from the vidhi sutras, the next set and type of sutras that we shall study are the atidesha sutras. And one of the important, most important atidesha sutras is sthanivata adesha analvithau, stated by 1156. Sthanivata adesha analvithau is the backbone of the entire systemic process, stated by Panini. This also states down the relation between the substituent and the substitute. And it says that an adesha or a substitute is to be considered like a substituent which it replaces. This needs to be carefully studied in order to understand the sandhi better. And we shall spend some time in understanding this particular sutra. Similarly, 6185 is antadi vachcha which is a very peculiar sutra, peculiar kind of atidesha sutra which we shall study. And then the adhikara sutras which are important which govern the sandhi, they will also be studied. Samhitayam 6172 which governs the svarasandhi and also the prakritibhava sandhi. Ekapurva parayoho which is part of the Samhitayam adhikara. Then Purvatrasiddham a very important sutra which divides the text of ashtadhyayi into two sapadasaptadhyayi and tripadi. And then says that the tripadi is non-existent for the sapadasaptadhyayi and parts of the vyanjana sandhi and the visarga sandhi and also the svadi sandhi are stated in the tripadi which affects in absence of double sandhi so to speak. And such sandhi and sandhi absences can be explained with the help of this particular sutra. Similarly, we have Samhitayam mentioned once again in 8218 which is an adhikara which continues up to the end of the ashtadhyayi and this adhikara governs the vyanjana sandhi as well as the visarga sandhi which is very very important and we shall study this in detail. Apart from these sutras, there are some other texts which are important in order to understand the sandhi better. Here is a verse which is quoted in the tradition which talks about the Samhita and lays down some conditions where Samhita is done, where it is optional and where it is to be done always. We shall study this verse, this source in detail and try to understand how sandhi is placed in accordance with the meaning of this particular verse and some other verses as well. Some of the other basic texts that will become part of our study are Matruka which is the basic alphabet which is also taught in the current curriculum. Apart from that, we shall also study the Pratyahara Sutras where the basic alphabet is rearranged and then the Paniniya Shiksha stating the process of speech production wherein the properties of sounds are stated in terms of the place of articulation and the effort of articulation. We shall study them in detail as well. These sutras will be explained together with the source examples and these examples will be taken primarily from these texts, the vayakarana siddhanta kavmudi which was composed around 17th century CE by a great scholar called Bhattuji Bikshita. Going backwards in history then comes Kashi Ka Vratthi, another very, very crucial, very important text. The only available complete commentary on the sutras of Ashtadhyayi which is the oldest complete commentary on Ashtadhyayi available today composed in around 7th century CE by Jayaditya and Vamana and going back Vyakarana Mahabhashya composed by the great Patanjali in and around 150 BCE will be our source for discussions as well as examples. Together with these we shall study the phenomenon called Sandhi in Sanskrit as described in Paninian grammar. Thank you very much.