 Welcome. I welcome you all to this lecture in the course, Sandhi in Paninian Grammar. In this lecture, we continue studying At Sandhi or the Bowel Sandhi. We have already stated that At Sandhi can be broadly classified into two groups. The first one is Ekasthanika Ekadesha and the second one is Dvisthanika Ekadesha which is mentioned on this particular slide, Dvisthanika Ekadesha. Ekasthanika Ekadesha is one substituent and one substitute, Ekasthani and Ekadesha. We also stated that there are two instances of Ekasthanika Ekadesha namely, Yen Sandhi and Ayavaya Sandhi. Yen Sandhi is stated by the Sutra Ekoyanachi and Ayavaya Sandhi is stated by the Sutra H.O.Yavaya and some more Sutras. We studied these Sutras along with the template examples and also the specific examples illustrating these templates. We also noted the fact that the concept of Savarna applies over here, the concept of Uddeshya Vidheya Bhava that applies over here and then the principle of correspondence. Also, the criterion for the selection of the substitute in place of the substituents was also studied. After having studied these two instances of Ekasthanika Ekadesha, we then moved ahead and we started studying the second classification namely, Dvisthanika Ekadesha where you have two Sthanis and one Adesha. Two substituents, one substitute, Dvisthanika Ekadesha. This is stated by the Adhikara Sutra Ekah Purvaparyoh, 6184. Ekah Purvaparyoh has got two padas Ekaha 1 slash 1 of Ekha meaning one substitute and Purvaparyoh is 6 slash 2 of Purvapara namely previous and later. Purvaparyoh means in place of previous and later sound. What this sutra means is the following. One substitute takes place in place of two sounds namely, the previous and the later. This Dvisthanika Ekadesha can be illustrated in the form of a diagram in the following manner. When you have a plus b, a immediately preceding b and b immediately following a. So, a and b are in close proximity, a and b are in the Samhita mode then in place of a and b, in place of them both substitute 1 namely c. So, the input over here is a plus b and the output is just c. So, this is one sthani, this is another sthani. So, they both are the sthanis. So, this is Dvisthanika Ekadesha stated from 6184 up to 6112, there are five instances of Dvisthanika Ekadesha. They are Guna Sandhi stated by the sutra Adgunaha 6187, Vrindhi Sandhi stated by the sutra Vrindirechi onwards, 6188 onwards then Pararupa Sandhi namely stated by Engi Pararupam 6194, then we have Savarna Dirghah Sandhi stated by Akash Savarna Dirghaha 6111 and finally Purva Rupa Sandhi stated by the sutra Amipurvaha 6117. In this lecture, we shall be focusing on the Pararupa Sandhi and we shall try to understand this particular sutra Engi Pararupam first. So, let us study Pararupa Sandhi and the sutra Engi Pararupam. Engi Pararupam is 6194, this sutra has got two padas Engi and Pararupam. Engi is 7 slash 1 of Eng, Eng is a Pratyahara which covers the sounds in the third Pratyahara sutra namely A and O. So, Engi means immediately before Eng that is immediately before A and O. Pararupam is 1 slash 1 of Pararupa, Pararupa means later form. This is 1 slash 1, so this is the substitute. Aat is 5 slash 1 of short or long A. Upasarga is 5 slash 1 of Upasarga which means immediately after a proverb or an Upasarga. Dhatau is 7 slash 1 of Dhatu which means immediately before a verbal root. Ekappurvaparayoh is the Adhikara which means one substitute in place of two namely the earlier and the latter substitute events. Having put all these meanings together we get the meaning of the entire sutra Engi Pararupam. This is the meaning immediately before a verbal root that begins with Eng namely A and O and immediately after a proverb that ends in short or long A in place of both one substitute in the form of latter sound takes place. So, I repeat immediately before a verbal root Dhatau that begins with a Engi and immediately after a proverb Upasarga that ends in short or long Aat in place of both Ekappurvaparayoh one substitute in the form of latter Pararupam takes place. So, we have a situation where there is a proverb or an Upasarga at the end of which comes a and then it is followed by a verbal root or a Dhatu which begins with either A or O. So, if we have a proverb plus Dhatu a proverb ending in a Dhatu beginning with A or O as the input and then the output generated by 6194 would be just A or O in place of both A and A or O. So, if we have pra plus Ajat for example, pra has got a at the end and pra is a proverb and Upasarga listed in the list of Upasargas pra, para, apasam etc followed by the verbal root Ajat which begins with A. So, now this is Engadi Dhatu preceded by an Upasarga at the end of which there is a. So, pra plus Ajat and now in place of this a and A we place the latter substitute. So, we have pra A and Ajat and therefore, we have pra Ajat as the finally derived form. Now, this is also the scope of the application of the Sutra Vradhirachi which brings about the Vradhisandhi. Vradhirachi requires an a before and a following immediately. So, a plus a this is the scope of application of Vradhisandhi, but there are no further environments specified for the application of the Vradhisandhi and the Sutra. In this case however, there are additional requirements in terms of environments. For example, this a should not be any a, this a should be a final part of a preverb or an Upasarga. This is one condition and this a should not be part of any element, it should be part of the verbal element only. So, these specific environments, these restricted domains of application are there and therefore, this rule cancels 6188 and therefore, in this case we do not have Vradhi, but we have only the Pararupa. In the other domains, Vradhirachi would however, apply. After having seen the main Sutra stating the Pararupa Sandhi, let us now also examine some other Vartika statements stating the Pararupa Sandhi and these statements are extremely important. These are the three Vartikas that we shall be studying now. The first one is Ewe Chaniyogay. The second one is Shakan Dhvadishu Pararupam Vacham and the third one is Otvosthayoho Samaseva. Now these Vartikas, they talk about some special forms that cannot be covered by the earlier rules and so, these are the exceptions to the rules that were stated before. As far as Dvisthanika, Ek Adesha is concerned. Let us study these Vartikas one by one. First, let us study Ewe Chaniyogay. This Vartika has got three padas, Ewe, Char and Aniyogay. Ewe is 7 slash 1 of Ewa and this Ewa stands for its own form. So, Ewe means immediately before Ewa. Char means and and an Aniyogay. Aniyogay is 7 slash 1 of Aniyogay. Aniyogay has got two components, Ewa and Aniyogay. Aniyogay is determination. Aniyogay is absence of determination or other than this determination. So, Aniyogay means in the sense of other than determination. One does not want to emphasis. One does not want to determine in that sense. Ewa generally has got this particular meaning of an emphasis or determination. Ewa qualifies the Visheshana also the Visheshya and sometimes the main verb in the sentence. Accordingly, determination as well as emphasis is generated and elimination of several options happen. Now, here the Vartika is saying that when the word Ewa is used not in this particular sense which is its usual sense, then this Ewa is subject to the Pararupasandhi. So, the meaning of this Vartika is the following. In the sense of non-determination when immediately before the word Ewa appears a word ending in a then in place of both is substituted the latter sound that is a. I repeat in the sense of non-determination aniyogay when immediately before the word Ewa appears a word ending in a in place of both a Kapurva parayoga is substituted the latter sound the Pararupa namely a in this particular case. Here are the examples. In the sense of Anavaklupati non-determination which is expressed through the sentence wherever you will eat where there is no determination of the place of eating. And so you have Kva a separate Pada followed by Ewa another separate Pada followed by the verb namely a separate Pada called Bhokshya Se. Kva Ewa Bhokshya Se. Now, in this case actually Kva plus Ava this is the scope of application of the Vrudhi Sandhi. But because of this particular Vartika Vrudhi Sandhi will not take place. As far as Vrudhi Sandhi is concerned the Sutra Vrudhirichi applies and it has got the scope which is very general. It requires a before and followed by a and then in place of a and a you substitute Vrudhi that is all that is I. It does not require some further conditions like the meaning condition etc. In this case however we do require all such other conditions as well like for example Anavaklupati as the meaning is required over here as an input or although at the backstage that still acts. And in this case now there is Pararupa Sandhi that is going to take place. So, in place of this a and a the substitution is a. So, you have Kva a and v and finally you have Kva bhokshya Se as the finally generated form. However, when you have determination when you say Tava plus Ava, Tava plus Ava here again a comes at the end of the Pradha followed by a. Now, since this is determination that the speaker wants to convey Ava Chani Yogad will not apply and the Vrudhi Sandhi will apply over here and in place of this a and a this sutra will substitute the Vrudhi namely the I. So, you have Tava, I and v and when you join them together you get Tava I v. This will be the output when the sense is that of determination or emphasis. This is how Ava Chani Yogad accounts for the usage which has got changed in the course of time. Similarly, you have the next Vartika namely Shakan Dhvadeshu Pararupam Vacham. This Vartika has got three paddas Shakan Dhvadeshu Pararupam and Vacham. Shakan Dhvadeshu is the 7 slash 3 of Shakan Dhvade. Shakan Dhvade is a list of words beginning with the word Shakan Dhu and so the list of words is called Shakan Dhu Adi, Shakan Dhvade. Shakan Dhvadeshu means in the list of words that begin with Shakan Dhu etc. The word continued is Tehe which is 6 slash 1 of Tehe which means in place of Tehe. The term Tehe is defined by the sutra Achontyadi Tehe. So, this sutra is 1164. Achontyadi Tehe means part of any verbal element or word which begins with the final vowel of it and that is called Tehe. So, for example, in this in this word Shakan Dhvadeshu the final element is this U the one that comes before it is Shur. So, this word is Shopadha. If you look at Pararupam the final vowel is Ur in this Pur and the element that precedes it is this Pur. This Pur is the pre-final element, but the element that begins with this Ur can be called Tehe. In this Shakan Dhvadeshu this U is the final vowel. So, the element that begins with this U can be called Tehe. Now, in this Vachcham we see that Mer comes at the end of the Pradha and so the final vowel is Ur. So, Am can be called Tehe. This is how the concept of Tehe can be explained. Now, coming back to the Vartika it says in the list of words beginning with Shakan Dhu etc. It is observed that in place of the T element and the latter sound it could be any letter sound the latter form is substituted. I repeat in the list of words beginning with Shakan Dhu it is observed that in place of the T element and the latter sound the latter form is substituted. Let us look at the examples. So, we have Shaka plus Andhu where Ur is followed by Ur and here we have two substitutes. Now, in place of both the Pararupa that is this Ur will be substituted. So, we have Shaka, Ur and Andhu. When we join them together we get Shakan Dhu. Similarly, Manas plus Isha and so the T part of Manas is Us followed by E. In place of both we substitute this Parar namely E. So, we have Man, E and Shaa therefore Mani, Shaa. Similarly, Patan plus Anjali and here An is the T part of Patan followed by this Ur. In place of both of them we substitute this An. So, we have Pat, Ur and Anjali. So, we have Patanjali. This is the Pararupa. In place of An and Ur we substitute the Pararupa namely this Ur. So, we have Pat, Ur and Anjali. When we join them together we get the word Patanjali. It is an important point to remember over here namely that this class of words, list of words is an open-ended list also called Akriti Gana. What it means is that any similar form with this particular Pararupa Sandhi happening in the course of time can be put into this particular list. Shakan Dhvaadishu Pararupam Vacham and so an example is found Sara plus Anga and so there is Ur plus Ur over here and which is substituted by the letter Ur namely this Anga Ur. So, we have Sara Ur and Anga and Sara Anga which refers to the name of a bird. Sara Anga is a bird. If this were not a bird then there would be Savarnadirga Sandhi, Sara Anga and so on. This is the purpose of this particular Vartika. It opens up the list which accounts for the usage that keeps coming into the language in the course of time. This indicates that the language and the grammar is accounting for the new words that are becoming part of the vocabulary and also becoming part of the grammatical structure. Next we have another Vartika, Otvoshtha Yoho, Samasa Vah. This particular Sutra, this particular Vartika has got three padas, Otvoshtha Yoho, Samasa and Vah. Otvoshtha Yoho is 7 slash 2 of Otvoshtha. Samasa is 7 slash 1 of Samasa and Vah means optionally. Otvoshtha Yoho is 7 slash 2 of Otvoshtha. So, it means immediately before Otvoshtha. Otvoshtha is made up of two constituents namely Otu and Oshtha. Samasa is 7 slash 1 of Samasa which means in the compound. Vah means optionally. Having given all this information, let us put it together and make the meaning of the Vartika. The Vartika means in the compound immediately before Otvoshtha that is Otu and Oshtha when appears a then in place of both of them namely a and o is substituted the latter sound namely the o sound. I repeat in the compound Samasa immediately before Otvoshtha, Otvoshtha Yoho when appears a then in place of both of them a Kapoorva Parayoh is substituted the latter sound namely Pararupam. In this case this latter sound is o. Here are the examples. So, we have Sthula plus Otu as a compound Samasa and in the Samasa the first Pada is Sthula ending in short a followed by Otu starting with o. So, here we have a plus o this is the case for Vrdhisandhi to take place and for and for Vrdhirechi to apply. But now because of this particular Vartika first we will apply the Pararupa Sandhi and so in place of this an o the Pararupa namely this o takes place. So, we have Sthul otu and because this is optional. So, the optional by default rule namely the Vrdhisandhi rule will also get applied and so we have o in place of both a and o optionally. So, either you have Sthula plus o plus 2 or Sthula plus o plus 2 and the output would be Sthul otu or Sthul otu. Similarly, Bhimba plus Oshtha this is a Samasa. Bhimba is the Purvapada. Oshtha is the Uttarapada. O belongs to the Purvapada. O belongs to the Uttarapada and now they are in close proximity because they are in Samasa. Therefore, Samhita is obligatory and so you have a followed by o. This is also a case of Vrdhirechi but because specific words are mentioned over here in this particular Vartika. So, in case of these Vartikas and these examples we do not apply the rules of Vrdhisandhi and so in place of Bhimba plus Oshtha a plus o we substitute the latter sound namely the o. So, we have the output Bhimba o and Sthula. Optionally, we also have the Vrdhisandhi applied and so we have Bhimba o and Sthula when we join them together we get Bhimba Oshtha or Bhimba Oshtha but when it is not a compound for example, Tava plus Oshtha. This is not a compound. Tava is the Shasti Ekavachana of Yashmad. Oshtha is the Prathama Ekavachana of Oshtha. In such a case even though o is followed by o, there is not a Prarupasandhi here. In fact, there will be the Vrdhisandhi that will take place. So, in place of o and o you will put Vrdhi which is Au. So, you have Tau plus Au plus Shtha that is Tava Oshtha. To summarize, Engi Prarupam 6194 requires restricted environment than 6188 Pradhirechi and so 6194 cancels 6188 in this limited or restricted domain or environment. What is that environment? A proverb ending in short or long o and the verbal root beginning with a and o is the only environment. So, we studied the template examples as well as the specific examples given in the commentaries in this context. Now, we also studied some other statements given by the later Paninian grammarians, notably the Vartikakara and these other statements state Prarupasandhi which further restrict with further restricted domains, notably in specific meaning conditions. We also studied examples of these statements. Now, we study some more rules which list down occurrences of this Prarupasandhi in Sanskrit. Thank you for your attention.