 I welcome you all to this lecture in the course Introduction to Paninian Grammar. In this lecture, we shall be studying the sixth most important type of sutras namely the Adhikara Sutra, which is which can be generally understood as the domain indicating statement in the grammar of Panini. What is an Adhikara? The definition provided explains the concept of Adhikara. There are two definitions provided. First one is Swadeshe Vakyartha Surnyatvesati Uttara Sutra Ekavakyataya Artha Dhi Janakatvam, a statement which generates the meaning by getting one with the sentence that is available from the subsequent sutra, when the sentence meaning in the place where the sutra is stated is 0, Swadeshe Vakyartha Surnyatvesati. This definition captures the functional approach of the definition. The core feature definition of Adhikara is provided in Shabdha Sutra, which says Granthopak Grantha Vishaya Nirdharakas Shabdha Adhikara. That statement which determines the domain of the subsections and the main chapter or main section of the book Granthopak Grantha Vishaya Nirdharakas Shabdha. This is the meaning of Adhikara. What this Adhikara helps a student understand is an important feature of the learning which is called Vyutpatti. And the term Vyutpatti is defined once again in the Shabdha Sutra as Granthodeshadnyata Vyutpatti. The state of being knowledgeable about the contents of the work is called Vyutpatti. So by knowing the Adhikaras, we come to know about the contents of the work. So particular sutra coming from a particular section, you will easily recall what kind of Adhikara this sutra comes in, this sutra is governed by and that will facilitate you to have an overall understanding of the sutra, overall functioning of the sutra. So the ability to know which topic is dealt with, where in the text under study is what is known as Vyutpatti, one of the important features of the traditional learning and Adhikara facilitates this Vyutpatti. I should say the knowledge of Adhikara facilitates this Vyutpatti. So hereafter, we shall be taking a panoramic view of Ashtadhyayi by looking at important Adhikaras stated in the text of Ashtadhyayi. We start with 1.1 and the one Adhikara that is not stated by Parnini but is stated by the commentators is Saudnayaam. So this 1.1, there are lots of Saudnayas that are termed that are stated and therefore, Katyaayana suggests that there should be this Adhikara Saudnayaam. So here are the Saudnayas that are discussed in 1.1, Guruddhi, Guna, Sanyoga, Anunasika, Savarna, Pragrih, Gu, Gha, Nishta, many of which we have already studied when we studied the technical terms the Saudnayas. Then there is this Sarvanama Saudnaya and Avvaya Saudnaya. This is also what we have already studied, they are all stated in 1.1, there are 35 words which are part of the group which is called Sarvanama. So this is the definition by enumeration. So also is the case of Avvaya, a definition by enumeration. The 35 words in the Sarvanama group are Sarva, Vishva, Ubha, Ubhaya, Datara, Datama, Annyatara, Itara, Tvatva, Nema, Samasimha, Urva, Parava, Dakshina, Tarapara, Dharana, Vyavasthayama, Saudnayaam, Samadnyatidhana, Khyayaam, Antaram, Vahiriya, Gopasam, Vyana, Yoho, Tad, Tad, Yadu, Etad, Yadam, Madhya, Sekadvi, Yushmadas, Madhya, Bhavatu, Kim. All these subnyas are part of 1.1. In the Azhikara in 1.2, there are two important Azhikaras. The first one is Gnith from 1 to 1 to 1 to 26. An element having N as marker is called Gnith. This property is extended to other elements which do not have this property and this is what is described in this big section. One of the sutras we have already seen is Sarvadhatukamapith which falls into this particular section. This is an extension which is stated and Azhikara which covers the extension. This is a unique example. The second important Azhikara in 1.2 is Ekashesha, one remaining. So there are several elements stated out of which only one remain. And here is one example. This is an example of 1264 Sarupanaam Ekashesha Ekavevaktau. What it says is in immediately before the same Vibhakti, one of the two forms remains. So if you have Rama, Rama, Au, Au is the dual suffix and here we have two Ramas. So one of them is deleted and the one remains. So Rama, Rama, Au and you will get only Rama plus Au which will result in Rama Au. Similarly when you have a compound like Matru plus Su plus Pitru plus Su and so Su gets related Matru plus Pitru. Now amongst these two only this one Pitru remains. One this one gets deleted and so the final resultant form will be Pitru. So when you say Pitarau as Kali Dasa says Jagata Pitarau one day. So Pitarau means Mata Pitarau. This is what is stated in this section. Pitta Matra that is the Sutra which appears in this section. When we go to 1.3 the first Adhikara that we see is It, 1.3.2 to 8. So It is a marker. We have already studied in detail all these Sutras starting with Upadesha Ajanonasi Kaita Halantyam Navibhaktavtas Maha Adhiriye Tudavaha Tapratya Yassya to 2 Vashakvatadhite and then finally Tassya Lopaha. The next important Adhikara in 1.3 is Atmanipadam from 1.3.13 up to 1.377 long Adhikara. So this Adhikara states a set of suffixes to be added one in order to denote certain meanings Bhava and Karma together with Karta and after a specific kind of roots or specific kind of root plus proverb combination. Then from 78 to 93 there is an Adhikara Parasmaipadam a set of suffixes to be added one in order to denote certain meaning namely Karta only Karta and two after a specific kind of roots or a specific kind of root plus proverb combination. Remember these two Adhikaras do not state what is Atmanipadam and what is Parasmaipadam. They state when Atmanipadam suffixes are to be used and when Parasmaipadam suffixes are to be used. So the answer when should we use Atmanipadam when should we use Parasmaipadam the answer to these questions you will find in these two sections. What is Atmanipadam what is Parasmaipadam you will not get the answer of these two questions over here that is given by the Sautnaya Sutras which we have already seen which appear in one four. Now when we go to one four here are three important Adhikaras. The first one is Akadara Dekasautnaya the very first Sutra which says that one element stated in this section gets only one term. This Adhikara governs the entire one four to one and two two three fathers three subsections. Now if it so happens that by definition that element gets two terms two Sautnayas then the one stated by a later rule prevails over the earlier stated one. This is stated by one four two a Pratishadhe Paramkaryam a very important Sutra which talks about the conflict resolution principle stated by Parini himself although in a limited domain the tradition applies this principle everywhere in the Ashtadhyay though. The next important Adhikara in one four is Karake from one four twenty three to fifty five in which the roles the entities are thought to possess the capabilities of playing in the accomplishment of action are described Shakti buddhihi karakam given by Shabdasutra. Nipata that is another Adhikara from one four fifty six up to ninety eight this covers the groups of words including Chadi and Pradi and those which are termed Upasarga and Gati and also Karma Pravachaniya all of them they are called Nipatas all the Nipatas are termed Avyayya by Swarad Nipatam Avyayya which we saw earlier when we go to two point one we have an Adhikara Sup which is stated in the second rule which goes up to two to twenty thirty eight so two sub sections two fathers then there is Sahasupas stated in two one four which goes up to two to thirty eight Samasaha from two one three up to two to thirty eight what it means is if there is a Pada at the end of its soup appears and if there is another Pada at the end of which another soup appears and if they are semantically linked then the resultant form could be a Samasa. So these two Sups Subhanthas they are the primary conditions for a Samasa to happen if it is the condition that in this Pada there is no soup over here but there is a soup over here then this does not qualify to be called a Samasa this is what these Adhikaras tell us the basic condition for Samasa is to minimum two Sups two words ending in Sups this is the minimum this is the basic condition what it also implies is that Padas are the input for the compounding process what it also implies is that compounding is a process based on the sentences sentence is the input compound is the output in two one we also have two other specific Adhikaras of compounds the first one is Aviye Bhava from two one five to two one twenty one what this means is that if the first word amongst the two getting compounded has got an Aviye as a Pratipatika and a Sup followed and then there is another element with a Sup then such a compound is called Aviye Bhava in general this is what happens and is in the Purusha compound which is stated from two one twenty two which goes up to two two twenty two the major point is that the two Subandas which are available out of them the second Subandas the meaning of the second Pada is prominent and then such a compound is called the Purusha by default this is what is the meaning of these two Adhikaras Aviye Bhava and Tath Purusha then we go to two two the important Adhikara is Bahubri where Bahubri compound is stated from two to twenty three to twenty eight and the important point over here is that there are two Sups which are getting compounded and there is one more word with a Sup outside of this compound and this non-compounded word outside of the compound this word becomes prominent so this is the Qualifikan this becomes a qualifier such a compound is called Bahubri this is what this section primarily tells us then we go to two three the Adhikara is Anapihite and this governs the entire Pada what it means is when not expressed when the Karaka is not expressed by a thing mainly primarily then it is expressed by Ditiya, Tritiya, Chaturthi, Panchami, Saptami and Shasti we have already seen this when we studied the Karaka and Abhidhana systems Prathama is added to a Pratipadika whose Karaka is already expressed by a thing mainly then we go to two point four there are three important Tathikaras stated in two point four one of them is Ekavachanam two for one to sixteen the number of a specific kind of Dvandva compound gets singular number the Dvandva compound prescribing Sutra comes in two to two to twenty nine only one Sutra therefore it was not mentioned as an Adhikara now this is an Adhikara which mentions the number of a peculiar kind of Dvandva compound then we have another important Tathikara called Ardhadhatuke from two four thirty five to fifty seven which means immediately before an Ardhadhatuka suffix certain substitutions take place for example Asterbhu two four fifty two what it means is when you have Asa or as a verbal root to which is added the suffix which is an Ardhadhatuka by definition then in the environment of this Asa gets replaced by Bhu so the next step we get is Bhu plus T and so we derive the form Bhuta similar such rules are stated in this particular section the third important Adhikara is look that is deletion from two four fifty eight up to two four eighty four so in the process of derivation of a compound as we saw earlier we need two words ending in subs this is a sub this is a sub and now two four seventy one applies and deletes this so what we have is only the left hand side the prakriti part left over here this is what gets constituted in a samasa or a compound then we go to three one and the major adhikara is Pratyayaha that starts from three one one and goes up to five four one sixty the next adhikara is Paraha which is a qualifier of Pratyayaha also the same range Ardhadhatta also qualifies Pratyayaha same range so these three adhikaras they govern the entire three chapters three four and five and this is why this particular section of three adhiyas is called vidhi as we have seen earlier when we studied the vidhi type of sutras in the ashtadhyai what this means is that this is how the sentence this is how the sentence is structured so you have left hand side which is a prakriti and right hand side is pratyayaha now which pratyayaha will be coming over here that is stated in this particular section and which prakriti that is also stated in the section for example dhato ho is another adhikara important adhikara three one ninety one up to three four one one seven this adhikara tells us that this slot left hand side is filled by adhatu which is a prakriti so we have dhato plus pratyayaha plus dhato plus pratyayaha plus dhato plus pratyayaha that seems to be the case in this particular template the next important sub adhikara within the pratyayaha adhikara is krityaha and these are kritya types of suffixes so from three one ninety five up to one thirty two we have the kritya adhikara so what this means is that the suffixes that are added after the dhato in this section they are kritya pratyayaha all of them dhato plus kritya pratyayaha so this pratyayaha slot which is a generic slot is now filled with kritya pratyayaha and then there are specific kritya like yir, tavvya, aniya etc they all replace these generic template generic slots what this means is that from three one ninety one the left hand slot is filled in by a prakriti called dhato so we have dhato plus pratyayaha etc and so we have examples like rama, verbal root plus ghay, kru plus tavvya and kru plus t and so we get the forms rama which is a pratyapadika karthavya which is a pratyapadika krti is a pratyapadika and karoti which is a tinganta form what this also generates is dhato plus pratyayaha and a padah is generated or dhato plus pratyayaha and dhato is generated similarly dhato plus pratyayaha and a pratyapadika is generated all this is governed in this particular section the adhikaras in three two are these two bhute 3 to 84 to 122 so bhu plus th the suffix th is added in the sense of past tense and so we get the form bhuta one who existed similarly vartamani is another adhikara meaning condition 3 to 123 to 188 so bhu plus let let is stated in the sense of present tense let get substituted by t and then there is a which comes in between and so finally we get the form bhavati bhavati means he she or it exists in the present tense there is one more adhikara tachila tadharma tatsadhuka issue from 134 to 176 these are the additional shades of meanings that are available and we shall explain them when we talk about the accents in the next lecture then there are these three adhikaras in 3 3 bhave from 3 3 18 to 130 akartari chakara case of jnayam same range and sriyam 3 3 94 to 107 so let us take the example of sriyam here we have the verbal root kru to which we add the suffix t which means bhava and which also means sri so krti is a feminine form which means the action of doing matthi is the feminine form which means the action of thinking gati is the feminine form which means the action of going all such words are derived in this particular adhikara then we go to 3.4 the important adhikara in 3.4 is lassya which governs the section 3477 to 117 and this is how the forms get generated in this particular derivation using the sutras which come in this adhikara so bhu plus lutt and then lutt gets substituted by t by 3478 and then there is a which comes in between 3 168 and then the other rules apply and we get the form bhavati so t comes in into this section so so t comes in the derivation because of the sutra which appears in this particular section and so you have all the forms of all 10 lakaras and their substitutions which are stated in this particular section next we go to 4.1 and here we have some important adhikaras for example from 4.1 1 to 5 4.160 a huge adhikara we are covering two adhyayas sriyam for from 4.1 3 to 77 sriyam the suffixes stated in the sense of feminine gender they are stated in this particular section then we have an important adhikara 4.1 76 to 5 4.160 tadhitaha this is also a big adhikara so tadhitas are the pratyayas we have already studied them then there is a sub adhikara within the tadhitas namely an which goes up from 4.183 to 4.442 and apatyam for is the meaning condition which governs the sutras stated in between 4.192 to 176 these are the adhikaras and what this means is that if this is a generic slot filled in by the adhikara pratyayaha like this then from 4.1 1 the left hand slot is filled in by a prakriti called pratyapadika and so we get pratyapadika plus pratyayaya and so on so Rama plus ghayi this was the earlier dhatu plus pratyayaya this was also dhatu plus pratyayaya this was also dhatu plus pratyayaya now next we have Rama plus su Rama is a pratyapadika to which is added a pratyayaya, Kartavya is a pratyapadika to which is added a pratyayaya, Kruti is a pratyapadika to which is added a pratyayaya these sutras are stated in this particular section this is what this adhikara means so in a nutshell what we have is pratyapadika as an input to which is added a pratyayaya and so we derive padha as an output similarly pratyapadika as a as a prakriti and pratyayaya which is added to it and we derive another pratyapadika the dhita suffixes are such then we have pratyapadika plus pratyayaya and we get pratyapadika plus pratyayaya they are neither pratyapadika they eventually become padha but these are the feminine forms which are not termed as pratyapadika by panini so this dhita adhikara continues up to the end of 5.4 so we won't go into the details of this dhita dhita right now we will go straight away to 5.4 and there is an important adhikara samasantaha stated in 5.468 which goes up to 5.4.160 in this section several suffixes which are added to a compound are stated here is an example so when we compound these words mahatsu rajansu we have to derive the word maharaja and this is how we derive it mahatsu rajansu and then the suffix touch is added which appears in this section rajahasakibhash touch then we have su deleted by a sutra in the adhikara look so we get mahat plus rajan plus a and then this term gets substituted by a rajan maha and this un gets deleted maharaja finally we get maharaja so now the original word is rajan which is reduced to rajah so we see this a coming at the end figuring in the word maharaja this is the importance of the samasanta suffix then we go to 6.1 the main adhikara in 6.1 is samhitayam 6.172 up to 158 what it means is when in close proximity do what do the substitution of sounds in the given conditions another important adhikara in the same section is a kapoor vaparyoho from 484 to 114 what this means is one substitute in place of 2 earlier and later so if we have this condition a plus b then in place of both of them we have c what it means is that if there is a sequence at the end of which a appears and if there is another sequence of words at the beginning of which b appears then in place of this a and b you get c the remaining part remains the same and then you get c in place of both these a and b before this from 72 up to this 84 there are two sutras which are stated which do not do this where a plus b gives you the output namely c plus b the next important adhikara in 6.1 is sut stated from 135 to 157 so here is an example so you have some plus kru plus thta is added after the verbal root kru to which this kru so is added some paribhyaam karotau bhushane a sutra appearing in this section so this so is added to this kru so now we have some plus kru thta and we get the word samskrita derived by in this particular fashion then the important adhikara is anta udattaha from 6.1 159 to 223 what this means is final verbal is accented then we have another important adhikara samasasya which is stated in 6.1 223 and is go goes up to the end of 6.2 6.2 199 but this means is by default final verbal of a compound is accented so there is no other important adhikara in some in 6.2 so we go directly to 6.3 and here there are a few adhikaras one is uttara bade 631 it goes up to the end of 6.3 what this means is immediately before an uttara bada so if we have this condition abc plus sup where c appears at the end plus another prakriti and sup what this means is that in the condition of this sup this c gets substituted by d so this is an uttara bada in the environment of uttara bada something happens to the purva bada this is what this uttara bada adhikara means then we have a look adhikara from 6.3 1 to 24 which means non-deletion of the sup so if we have this situation where abc plus sup plus a prakriti and sup then this sup is supposed to be dropped deleted but this is not deleted on account of the sutra stated in this particular section and this is the output that we get and several examples exist words like yudhishthira and so on they are examples of this section then the important adhikara is some hitayam once again from 6.3 114 up to 138 then we also have another adhikara dirgaha from 6.3 111 up to 6418 and here the adhikara crosses over into another subsection another path the example is this we have vishwa plus mitra and so mitre charshau is the sutra which appears in this section which says that immediately before an uttara bada which is mitra substitute this short vowel by a long vowel so vishwa plus mitra becomes vishwa plus mitra and the result we get is vishwa mitra if and only if this word qualifies a rashi and it is if it is a saudhnya the most important adhikara in 6.4 is angastya and this governs the five subsections 6.4 and the entire 7th chapter it goes up to the end of 7.4 7.497 and the other adhikaras are asiddhavadattrabhat as well as bhastya so what is an anga we have already studied this yasmarh pratyaya vizhis tadadik pratyaya yangam that verbal element x at the beginning of which comes y to which is added a pratyaya y prescription immediately before a suffix pratyaya is called anga so if you have y plus pratyaya in this case y is equal to x that is an anga and if you have y plus pratyaya plus pratyaya in this case y plus pratyaya is x that is an anga so for example rama plus ghay kru plus tavya and kru plus t also kru plus u plus t and kru plus u plus t we have these angas in case of rama plus ghay rama is an anga kru plus tavya kru is an anga kru plus t kru is an anga because these suffixes are stated after these prakritis these dhatus in case of kru plus u plus t kru is an anga with reference to u but with reference to t kru plus u this becomes an anga now we get the outputs of these and rama is the output of this rama plus ghay now rama becomes an anga when su is added it so with reference to su rama becomes an anga with reference to su kartabya becomes an anga with reference to su kurthi becomes an anga karoti is not an anga karoti is a pada what is a bhar so when we have this situation prathipadika plus pratyaya in this case first omit the first five pratyaya stated in 412 now from the remaining ones from 412 up to 54160 a vowel beginning and amongst the consonants y beginning year beginning pratyaya follows then the prathipadika is called bhar so this prathipadika is called bhar if this pratyaya is of a peculiar kind this pratyaya should belong to this list omitting the first five this pratyaya should be a vowel beginning and this pratyaya should be if at all it is a consonant beginning then it should be year beginning then this prathipadika will be called bhar a subset of anger now in this list of sups the ones in blue they are the suffixes which are vowel beginnings suffixes they cause the previous prathipadika to be termed as bhar the red ones they are concerned in beginning but not year beginning so they cause the previous prathipadika to be called and all of them they cause the previous prathipadika to be called an anger so here are examples maruth plus us us is 2 3 so us is a vowel beginning suffix and the sixth suffix stated in 412 so maruth is called bhar so we get the form maruthaha now when we go to maruth plus bhyam which is 3 2 bhyam is a consonant beginning suffix eighth one stated in 412 so maruth is not called bhar it is called padha and sotha gets replaced by dha by jhalam jashol te which is governed by the adhikara padhas here and so we get the form maruth bhyam similarly when we have rajan plus us us is obviously 2 3 now 64134 applies and this over here gets deleted so we get rajna us finally we get the form rajnaha this is because this is a bhar whereas if you have rajan plus bhyam this is a consonant beginning suffix so this does not get the term bhar instead it gets the term padha because of which 827 applies and this ner gets deleted and so we get the form rajah plus bhyam rajah bhyam so here are the forms of rajan in which the blue ones indicate that they are caused using the term bha and the red ones are generated using the term padha now let us go to quickly to the adhikara in 7.1 num is an adhikara is an augment and we have seen the parivasa sutras which tell us where the augment with the marker ma is to be added namely immediately after the final bobble so here is a sutra napam sakasya jhala chaha 7172 because of which num is added to vana in this particular case vana plus just gets substituted by she so vana plus e we have and now this num is added after the final bobble over here so we get vana plus e then this all gets length then vanaan plus e we get the form vanaani which is 1 3 and so on so this entire section 58 to 73 deals with this num now we go to 72 there are two important adhikaras to be remembered one is it which starts with 7 to 8 and goes up to 78 so here is an example padha plus the and since this is an ar dha dha atuka suffix so 7 to 35 applies and so we get padha plus it it is added to this and we know by the parivasa sutra that the augment with the marker is added before so we add it here so we have padha plus it and we get the form the next important adhikara vibhaktau immediately before a vibhakti from 7 to 84 up to 113 so example is tedaadina maha so when a vibhakti suffix follows substitute this teda etc by a so we have yad which is a tedaadi yad plus su this is a vibhakti then this dha becomes dha gets substituted by a so we have a sir year sir and yah the important adhikara is 74 is abhyasas here in place of part of the abhyasa so the rule is haladi shesha 7460 which says that only the initial hull that is a consonant of the abhyasa remains that means others get deleted here is an example so we are deriving the perfect forms of padha lit lakara so padha plus t in lit padha plus t padha plus ur now we get the re duplication of padha so we have padha padha ur now this part is defined this part is called abhyasa by definition poor abhyasa this is the abhyasa in this abhyasa there are two consonants per enter haladi shesha says that only the initial consonant remains that means this ther gets deleted so we have per padha ur then this ur gets lengthened and we have per padha ur finally we get the form padha then we go to 81 and the adhikara is padhasya from 8116 to 8355 and then padha from 8171 to 74 and anodatam sarvam apadadao from 8118 to 74 so what is a padha we have already seen this suptingantam padham a verbal element at the end of which appears a sup or a thing is called padha what is a sup a set of suffixes stated in 412 what is a thing a set of suffixes stated in 3478 these are the sup's for you we have already seen them and these are the subant forms so these are called the padhas these are the things for you 18 suffixes we have also studied them and the red ones are the final elements and these are the thingant forms also known as padha by the definition now the adhikaras in 8.2 very very important very very crucial the adhikara is purvatrasiddham I mean this adhikara governs the entire three subsections 8, 2, 8, 3 and 8, 4 it goes up to the end of 8, 4 what this means is that the rules stated in these three subsections are non-existent for the rule stated in the earlier 29 subsections and 2 the rules stated earlier in these three subsections are also non-existent for the rules stated later on in these three subsections. What this means is that the output of the rules in these three subsections cannot be the input for the earlier 29 subsections and 2 the output of the latter rules in these three subsections cannot be the input for the rules stated earlier in these three subsections. This is for this is a unique construction as far as the text of Ashtadhyay is concerned. So, what this means is three sub chapters 8, 2, 8, 3 and 8, 4 are non-existent for the rest 29 sub chapters appearing before. Each subsequent rule 8, 2, 8, 3 and 8, 4 is non-existent for a previous rule or rules. The last rule 8, 4, 6, 6 is non-existent to the entire grammar. The output from these rules cannot be an input for earlier rules. In case of rule conflict earlier rules over rule the letter rules. These are the meanings of the adhikara. These are the implications of this adhikara kurvatra asit dham. Here is an example, no retroflex in kurvanti. This is the derivation. So, we have kur plus lat, kur plus anthi, then u comes in, kur plus u plus anthi, then kar plus u plus anthi, kur plus u plus anthi, then we have kur plus u plus anthi and now 8, 3, 24 comes in and applies and converts this na into an anusvara kurvanti and 8, 4, 58 comes in and substitutes na in place of this anusvara and we get the form kurvanti. Now looking at this form one wonders why 8, 4, 2 does not apply over here. So, here is an explanation. In the kurvanti in this stage 8, 4, 2, 8, 3, 24 can apply but 8, 3, 24 gets precedence as it exists in comparison with 8, 4, 1 because of 8, 2, 1, kurvatrasit dham. Now after we apply 8, 3, 24 we get this form kurvanti with an anusvara. In this stage 8, 4, 1 cannot apply because there is no na, there is an anusvara. Now 8, 4, 58 has the scope of application so it applies and we get the form kurvanti with na as the substitute. At this stage 8, 4, 1 cannot apply as the output of 8, 4, 58 cannot be the input for 8, 4, 1 because of the adhikara kurvatrasit dham. This is how the word kurvanti which is an exception is derived no retroflex. Similarly sanjayavacha one would say why not do the sandhi of a and u and become make it sanjayavacha. No that is not possible sanjayavacha is wrong why because sanjayavacha and this su gets deleted. So first of all this su is changed to ru, ru is changed to year by 8, 3, 17 and year is deleted by 8, 3, 19. Now after this 8, 3, 19 gets applied 6, 1, 87 cannot apply as the output of 8, 3, 19 is non-existent for 6, 1, 87 and hence you cannot convert this string into sanjayavacha. If you convert it, it is wrong because of this particular arrangement of rules treating such exceptions. Now adhikara in 8, 3 there is one adhikara murdhanyaha which governs this section 8, 355 up to 1, 1, 9 and the sutra is adesha pratyayayohu which means sir which is not at the end of a padha and which comes immediately after in and poo and which is part of a suffix or a substitution is substituted by a retroflex namely shah. So here is the case bhavishyati, shah is a suffix which comes immediately after e over here so it changes to shah so we get the form bhavishyati. And finally the adhikara in 8, 4 prashaphyam nonaha this goes up to 39 what this means is n which comes immediately after and shah is substituted by n if both the substituent and the conditions are in the same padha. Here is an example ushan plus us 2, 3 which converts this ushan into ushna or gets deleted and now this ner comes immediately after shah so this ner becomes ner us we get the form ushna as a result of the application of this rule and then there are several rules which affect this particular operation. These are the adhikaras this is a panoramic view of the adhikaras in the ashtadhyayi I hope it serves the purpose of getting the vith pati now before we close let us have the mangala charana an important mangala charana in the tradition which salutes panini and I repeat and before we close here are the five sutras today we shall recite the five sutras from two padhas eight one and eight two here are the five sutras from eight one they are sarvasya dve tasya paramam reditham anudat tancya nityavip sayoho and parer varjanei I repeat sarvasya dve tasya paramam reditham anudat tancya nityavip sayoho and parer varjanei similarly the five sutras at the beginning of eight two are these namo ne udhattasvaritayo yanasvariton dhattasya and ekadesha udhattena udhattah repeat me udhattasvaritayo yanasvariton dhattasya and ekadesha udhattena udhattah thank you for your attention