 Welcome. I welcome you all to this lecture in the course Sandhi in Paninian Grammar. In this course so far we have studied Atch Sandhi, Hul Sandhi, Visarga Sandhi, Swadhi Sandhi. Swadhi Sandhi is the latest that we have finished. Now remains one peculiar theme or chapter that is Prakriti Bhava. Prakriti Bhava is not a Sandhi. Let us see what is Prakriti Bhava. But then why is it studied in the Sandhi chapters, why this is included as the fifth chapter of the Sandhi chapters or Panchasandhi Prakrana. The main reason is that this Prakriti Bhava provides a contrastive explanation of the Sandhis. In certain given environments the sounds do not get modified, they remain in their own form. So along with the rules that let us know when Sandhi is to be done and what Sandhi we should do, it is also equally important to know when Sandhi is not done, which Sandhi is not done. This is precisely what is stated in this particular chapter and that is why Prakriti Bhava is included amongst the Panchasandhi Prakrana. So what is Prakriti Bhava? The word Prakriti Bhava can be explained in this particular manner. Prakriti Bhava, the state of being in one's own form. Prakriti means one's own form. Prakriti also means nature. Prakriti also means original. In this particular context it means one's own form. What it implies and the term Prakriti Bhava implies is that there are sounds which remain in their own form even when the sounds come in close proximity or Samhita. What it also means is that there is no modification as an effect of close proximity which otherwise happens and we have seen plenty of examples of such modifications. What it also means then is that there is no Sandhi. So Prakriti Bhava, the term indicates that there is no Sandhi. The sounds remain in their own form in given environments and there is no modification, no Sandhi that happens in those peculiar restricted environments. This is stated by the Sutra Pulutapra Gryaha Achinityam which is the main Sutra in Prakriti Bhava. Pulutapra Gryaha Achinityam, this is 6.1.125. The word Prakritya is continued in this particular Sutra. Prakritya means by its own form. So Pulutapra Gryaha, this is one slash three of Pulutapra Gryaha Achinityam is seven slash one of Achch. So immediately before a vowel Pulutapra Gryaha, they always remain in their own form with them means always or obligatorily. So let me read the meaning of the Sutra once again. Immediately before a vowel that is Achch, Pulutapra Gryaha always remain in their own form meaning thereby that they do not result in a modified form. That means no Sandhi, neither Ekasthanika Dvyadesha or Dvisthanika Ekadesha or Ekasthanika Ekadesha nothing doing. The sounds remain in their own form. For example, in this case Krishna which is a Pulutapra and Pulutapra is shown with the number three after it. So Krishna has got a as Pulutapra followed by a in Atra. So there is Pulutapra plus short rasva er and they are in close proximity. So this would result in the Savarnadirga Sandhi otherwise and therefore this particular sutra comes into play and says that this is the environment for some other sutra but this is a Pulutapra followed by a vowel. So Pulutapra remains in its own form and the other vowel also remains in its own form which means that they do not get modified, they do not get substituted by some other sound element. You cannot do Ehikrishna Atragaush Charati, no that is not possible. Ehikrishna Atragaush Charati, it has to stay like that. Similarly Hari etau in this case long e is followed by a that is aj. This is the scope of application of eco-energy and therefore e would be substituted by a but because this word Hari is nominative dual and by the sutra idude dvivacanam pragriham, this long e is termed pragrih here and by 61125 Pulutapra pragrihachinityam, this sutra applies and this e remains in its own form when a vowel follows. That means n substitute does not take place. This is what is the meaning of Pulutapragrihachinityam. Now we need to know what is a Pulutapra and what is a pragrih in order to understand the meaning of this sutra in a better manner. So now in this lecture we shall spend time to understand what is a Pulutapra and what is a pragrih here. Here are the sutras which explain what is a Pulutapra. The adhikara sutra is Vakyasya tehe Pulutapra Udattah 8282. Then Pratyabhivadaya Ashudre 8283. Durad dhutecha 8284. 8286. Apulutapra dupas tehe 61129 and E chakravar manasya 6113. And these are the sutras of pragrih here. Tehe. Let us study these sutras one by one and understand what Pulutapra and pragrih here are. What is a Pulutapra? Let us take this question first. Pulutapra is a variety of vowel lengthwise described to require 3 matra time for pronunciation. And this is always shown with number 3 after the vowel grapheme. So, a, a, e, etc. The next question is when is Pulutapra used in Sanskrit? And the answer given is in this particular sutra, Vakyasya tehe Pulutapra Udattah. There are 4 pagas in this particular sutra. Vakyasya is 6 slash 1 of Vakya that is part of tehe is 6 slash 1 of T. T means part of the word which begins with the final vowel defined by Achauntyadi T in the first chapter. Pulutah is 1 slash 1 of Pulutah. This is substitute. Udattah is Udattavaval. This is also a substitute. Achaha continues and is present here by the paribhasha achascha and achaha here means in place of. So the sutra means in place of a vowel achaha which is part of the T portion tehe of the sentence Vakyasya substitute the Pulutavaval which is also Udattah. Pulutah, Udattah. I repeat. In place of a vowel which is part of the T portion of the sentence substitute the Pulutavaval which is also Udattah with an additional property. So if you have Brute plus Agnichit, this is a sentence Brute plus Agnichit because there is one thingantha namely Brute and the other word is Agnichit. Now the T part of this sentence is the T part of the final word and that T part is idd. Agnichit has got 3 vowels 1, 2 and 2 ease and the final E is in chi. So starting from this E up to the end of Agnichit that is idd this is the T portion. E is part of this T portion. So this E is substituted by a Pulutah as well as Udattah. This is what is shown in this example. So in the word Agnichit, a is marked with a horizontal bar. Agni is marked with a horizontal bar indicating that they are Anudattas and chi is not marked indicating that it is an Udattavaval. This is how we show Udattas when we follow the Rigvedic system of showing and marking accents or Swaraj and then you have Devadattah Iha. So Devadattah has got the final vowel E and that is Udattah followed by Iha. So there is no Sandhi that happens over here. So this final vowel which is of T becomes Pulutah and it is also an Udattah. Now this is an Adhikara Sutra that means it governs a particular set of Sutras which follow. Let us study them one by one. Pratyabhivadayashudre this is 8283. So pratyabhivad is a reply salutation. Somebody salutes you and you reply by the salutation that is pratyabhivad. Ashudre in the case of other than Shudra. Vakyas here is 6 slash 1 of Vakya part of Tehe is 6 slash 1 of T part of the word which begins with the final vowel Pulutah and Udattah. So Achaha also is present. So the Sutra means in the sense of a reply salutation in the case of other than the Shudra in place of a vowel which is part of the T portion of the sentence substitute the Pulutah vowel which is also Udattah. I repeat in the sense of a reply salutation in the case of other than the Shudra in place of a vowel which is part of the T portion of the sentence substitute the Pulutah vowel which is also Udattah. So first of all we have a case of Abhivad in which Devadatta is saluting his teacher and saying that I am Devadatta saluting you. Abhivad is Devadatta now in reply the teacher says Ayushmane Devadatta. So this is reply salutation in which the teacher is wishing or wishing the student well-being and in this case the word Devadatta is prolated is uttered as Pulutah that is why there is number 3 written after the final vowel and to mark that this is a Pulutah. However, there is no Sandhi that is possible. So this is what is Pratyabhivad aashudra. Then we have Dhurath dhute chav. This sutra has got 3 padhas Dhurath and Hute and Chav. Dhurath means from Afar. Hute is 7 slash one of Hute in the sense of an address. All these continue. There is a vartika on this particular sutra which says that means there is no need for any Udattah vowel. Just the Pulutah would do because then here you are addressing somebody from far afar. So you are actually calling somebody and in doing that the final vowel in the sentence gets prolated. So if you have when so the meaning of the sutra is this. When addressed from afar in place of a vowel which is part of the t portion of the sentence substitute the Pulutah vowel which is also Pulutah vowel. So for example, Saktoonpibha devadatta. In this particular sentence devadatta comes at the end of the sentence. The final vowel is a after ta and that is the reason why this is part of t and that is why it is prolated. So you have Saktoonpibha devadatta and this second sentence is immediately followed by the next sentence ihar and ihar has got e at the beginning. Now this Pulutah vowel and this e you cannot do any sandhi in them because this Pulutah vowel is stated to remain in its own form. Saktoonpibha devadatta. Next sutra is hai hai prayoghe hai hai oho 8 to 85. This sutra has got two buzzards hai hai prayoghe and hai hai oho. Hai hai prayoghe means in the use of the words hai and hai and hai hai oho means in place of hai and hai. Durat and hoote are the words which continue. Vakyasya Pulutah Achaha these also continue. So the meaning of the sutra is in the sense of an address from far afar when the words hai and hai are used in the sentence only their vowel is substituted by a Pulutah and not that of a T of the sentence. I repeat in the sense of an address from afar when the words hai and hai are used in the sentence only their vowel is substituted by a Pulutah vowel. So if we have hai followed by achutah. So hai is prolated and achutah has got e at the beginning. So one cannot apply engah padantadati over here and substitute the purva rupa in place of both. This is not possible. Hai hai prayoghe hai hai oho states that hai is a Pulutah and Pulutah pragya achiniktyam says that hai and a they both stand by their own form. Similarly if you have Ravana hai eha and hai is a Pulutah and this Pulutah is followed by e. So hojavayavaha is the has the scope of application but hojavayavaha does not apply here. Hai and e these two sounds they remain in their own form unmodified prakriti. This is what is prakriti bhava. The next sutra is this sutra has got the following padas guru ho, anirutah, anantiasya, api, ekay kasya and pracham. Six padas, guru ho, six one of guru, anirutah is six one of anirutah in place of a vowel other than ru. Anantiasya is non-final, api is as well, ekay kasya of each one by one and pracham is in view of the eastern grammarians. The words durad and hutay are continued. So they mean in the sense of an address from afar and vakyasya, plutah and achaha they continue. So the meaning of the sutra is in view of eastern grammarians when addressed from afar in place of a vowel which is part of the word which is non-final and which is other than ru substitute the plutah vowel one by one. I repeat in view of eastern grammarians when addressed from afar in place of a guru vowel heavy vowel which is part of the word which is non-final and which is other than ru substitute the plutah vowel one by one. So guru is defined as dirgamcha any long vowel is guru or any short vowel which is followed by a sanyoga two consonants and the previous short vowel becomes guru and so we have they which is a long vowel which is a guru and then the this is also a long vowel because it is followed by immediately by two takaras. So this a in the is also a guru and so we have two cases devadatta in which they is related devadatta or devadatta in both these cases the sutra guru randruto rantya sya pe kai ka sya pracham applies and prolates the vowel and in the final case devadatta the final vowel is prolated as well and then this prolated vowel when followed by E remains in its own form does not get modified. So this is what is prakriti bhaava. The next sutra is aplutavad upasthite 6 1129 aplutavad means like a non-plutah vowel and upasthite is 7 slash 1 of upasthita which means iti which is a non-vedic word this is a technical term upasthita means a non-vedic iti notably the iti available in the padapata. So the meaning of the sutra is this immediately before a non-vedic iti aplutha acts like a non-plutah vowel. So if iti follows then there is scope that aplutah vowel behaves like a non-plutah vowel meaning thereby that there is modification that is possible. So you have sushloka iti where k has got an a which is a plutah and this has got E afterwards and so plutapragriha achunetiambud state that this plutah stands for its own form and does not get modified but this particular sutra says that since the avaidika iti has come immediately after it. So this a and e they could be modified and the sandhi can substitute them and that is what happens a plus e and the guna sandhi takes place and so a replaces both of them and we get sushloka iti. This is aplutah vadupasthita posing an exception in a particular condition namely avaidika iti and finally e chakravarmanas here which says that according to the view of chakravarmana long e is also considered like a non-plutah vowel. So the meaning of the sutra is in view of the grammarian chakravarmana that is optionally e3 that is e-plutah becomes like a non-plutah vowel that means sandhi is optionally possible and prakriti bhava is also optionally possible. So if you have chinuhi and iti and then chinuhi has got e at the end and then this gets prolated and then you have iti following in this case according to chakravarmana the prakriti bhava is happening as well as the sandhi is also happening. So this plutah acts like a non-plutah. So if it is a non-plutah there will be sandhi that will happening will be happening and if it is a plutah there will be prakriti bhava that will be the result. So you have chinuhi iti as one option and chinuhi iti as the other option. Similarly chinuhi plus idam and chinuhi idam these are the two options available. After having studied what is a plutah let us study what is a prakriti here. The first sutra is idu de dvibhachanam prakrihyam 1111. What it means is the following idu de dvibhachanam means it ut eth and dvibhachanam these are the four constituents. Dvibhachanam is a dual suffix and ith stands for long e uth for long u and eth for a. So idu de dvibhachanam means a dvibhachanam suffix a dual suffix ending in long e u and a. This is what is called prakriti here. So the meaning of the sutra is this dual suffix ending in e u and a is termed prakriti here. So, we have here hari plus etau hari is nominative as well as accusative dual of the word hari followed by etau. So this e followed by a this e is called prakriti here and so this will not be modified into here following eco-yanachi. Similarly, vishnu plus imau vishnu is long u also referring to the 1 slash 2 or 2 slash 2 of the word vishnu and so this is followed by a vowel. This is the scope of eco-yanachi and but this particular sutra this particular sandhi does not take place because this u is prakriti and prakriti so this u remains in its own form. Similarly, gange amu here a is followed by a but a is a dual form and that is why it remains in its own form. There is no modification no sandhi only prakriti bhava and then we have pachete imau pachete is also a dual form and once again echo yavaya vaha will not take place because this a is dual and stated to be pragri here and pritap pragriha achinitiam prohibits any modification and remaining in its own form. The next sutra is adaso maath. This sutra has got two padas adasaha and maath adasaha is 6 slash 1 maath is 5 slash 1 referring to maath. Eeth, ooth and pragriha are the words which continue. So, the sutra means long e and long u that come immediately after the sound maa in the word adas are termed pragriha. I repeat long e and long u that come immediately after the sound maa in the word adas are termed pragriha. So, Ramakrishnau amu asate this is the example in which amu and asate are in close proximity. So, amu is the nominative dual of the word adas in masculine gender and so amu plus asate this does not result in the sandhi. U and a they remain in their own form. Why? Because u is considered pragriha. Similarly, ami isaha. So, ami is nominative plural of adas in masculine. So, ami plus isaha there is no sabar nazir ghasandhi. Both of them remain by their own form or in their own form. The next sutra is shey. Shey is a reference to a vedic praktya here which is added after the prathipadikas particular prathipadikas also stated by panini in one of his sutras supamsuluk urbashavarna shey yad adya yad jala and so on. So, the word that ends in the suffix shey is called pragriha. In fact, the suffix shey is termed pragriha. So, you have yush me and asme followed by indra brahaspati and still a and e they do not get modified and they remain in their own form. Then we have nipata ekaj anang 114. This sutra has got three nipata ekaj and anang. Nipata is a reference to a category of words. Ekaj means one vovel anang means other than aang. Aang is a nipata aang is a proverb. So, the meaning of the sutra is this. The one vovel nipata category words except aang are termed pragriha. I repeat, the one vovel nipata category words except aang are termed pragriha. So, for example, e indraha. Here the word e is uttered in the sense of vismaya. Similarly, u umeshaha. U is uttered in the sense of vitarka. A evan nuke man yasee. This is part of the emphasis in the sentence. An a evam kilatatil here a refers to smaranam. However, and in these cases, therefore, the ekaj nipata e u a these are all one vovel nipata category words and so they do not get modified into something else. They remain in their own form. However, in case of a, which is not nith, which is aangith, let us say aushnam, oshnam and the meaning is ishath. Ishath means little. So, little hot that is warm. So, aushnam, a and u, their sanghi takes place and the gunasandhi happens and we get the output oshnam because this a is not, this a is not an aang. This a is aang. Then we have oath. The word nipata continues. Oath stands for vovel o. The sutra means nipata category words ending in o are termed pragriha. I repeat, nipata category words ending in o are termed pragriha. So, we have aho isaha aho iti in which o comes at the end of aho and aho and this o does not get modified even when the vovels come in close proximity. They remain in their own form. The next sutra is sambuddhau shakalyas syetavanarshe. This sutra has got four padas, sambuddhau which is 7-1 of sambuddhi and sambuddhi is 1 slash 1 suffix of vocative case and 7 slash 1 here means nimitta or conditioned. So, conditioned by sambuddhi. Shakalyas syetavanarshe means in view of the grammarian shakalyar. Itau is 7 slash 1 of iti immediately before. Anarshe is 7 slash 1 of anarshe that is non Vedic. Oath continues, sound o. So, now the sutra means sound o which is conditioned by the 1 slash 1 suffix of the vocative case is optionally termed pragriha because shakalyar thinks so others do not. So, optionally termed pragriha when followed immediately by the non Vedic iti. I repeat sound o which is conditioned by the 1 slash 1 suffix of the vocative case is optionally termed pragriha when followed immediately by the non Vedic iti. So, the original word is Vishnu and when you have the 1 slash 1 suffix of the vocative case added to it Vishnu becomes Vishnu. So, this is conditioned by the sambuddhi suffix. Now Vishnu plus iti in this case o is termed pragriha and when followed by e and it is optionally also getting the modification. So, it is optionally a pragriha. So, you have Vishnu iti as well as Vishnu iti and once you have Vishnu iti another optional rule will apply and drop and delete this final verb optionally. So, you will have Vishnu iti as the second option and the third option is Vishnu iti. We will derive these three options. Next, we have the sutra onyaha 1117. This sutra has got only one word 6 slash 1 of oi shakallasya itau and anarashya continue. So, the sutra means sound u which is part of oi is optionally termed pragriha when followed immediately by the non Vedic iti. I repeat sound u which is part of oi is optionally termed pragriha when followed immediately by the non Vedic iti and these are the examples u plus iti and optionally u is also substituted by v, so you get v iti or it remains in its own form and you get u plus iti. The next sutra is o 1118 which says that in place of this u as stated by the previous sutra there are two choices when you have u plus iti either u plus iti remaining in their own form or u is substituted by v and you have v iti and the third option is that this u becomes a long nasal vowel um. So, the meaning of the sutra is sound u which is part of oi is optionally termed pragriha when followed immediately by the non Vedic iti and optionally it is substituted by um. Then we have finally, which says that it and that is long e and long u when they denote the sense of the locative case then also they are considered to be pragriha and in the sense of locative case e and long u are termed pragriha. For example, somo gauri adheshritaha here gauri has got long e which stands for the locative case as well similarly mamaki tano iti so tano stands for the locative case and then it remains in its own form when followed by another vowel there is no further substitution that happens gauri does not change to yana desha gauriha it remains in its own form. After having seen the sutras describing what is a plutha and what is a pragriha there are two other sutras not in the context of plutha and pragriha which also state that the vowels remain in their own form and these sutras are these ones the two ones let us study the first sutra this sutra has got five padhas shakalyasya and rasvaha and chha so ikaha is one slash three and asavarane qualifies achi this is brought about by the paribhasha achascha shakalyasya rasvaha and chha padantaha continues and prakritya also continues. So, thus meaning of the sutra is this in view of the grammarian shakalyasya which means optionally ik appearing at the end of a padha when followed by a non-homogeneous vowel remains in its own form and is substituted by a short variety of that vowel. I repeat in view of the grammarian shakalyasya that is optionally ik appearing at the end of a padha when followed by a non-homogeneous vowel asavarane achi remains in its own form prakritya and is substituted by a short variety of that vowel rasvastcha. So, we have chakri plus atra where e is immediately followed by ur this is the scope of eco-energy but initially this sutra says that there is prakritibhava and this prakritibhava is accompanied with the shortening of the long vowel. So, you get chakri plus atra and optionally it says that you can also apply the sandhi so there will be the other form chakri atra either chakri atra a short vowel or sandhi that is chakri atra. And finally, rutya kaha 61128 this sutra has got two padhas ruti and akaha ruti is 7 slash 1 of rut short root and akaha is ak 1 slash 3. So, this sutra means in view of the grammarian shakalya that is optionally immediately before the short vowel root ak at the end of a padha remains in its own form optionally. I repeat in view of the grammarian shakalya that is optionally immediately before the short vowel root ak at the end of a padha remains in its own form optionally. Here is an example sapta plus rishi we are in a compound and in a compound sapta plus rishi here there is a at the end of sapta followed by ru so this is the scope of application of guna sandhi and the sutra says that optionally this does not happen. So, you get one option where you have sapta and rishi both vowels remaining in their own form and as a second option there is guna sandhi that takes place and substitutes both a and ru by r. So, we have sapta, r and she that is sapta rishi to summarize we have studied the prakriti bhava we studied what is a pletha and what is a pragri here and pletha pragriha acheniktham states that pletha and pragri here immediately before a vowel they stand in their own form and do not get modified. We also looked at two independent sutras which also talk about prakriti bhava and we come to know that prakriti bhava is a contrast of the sandhi. So, sandhi can be with reference to prakriti bhava called vikriti bhava that is a modification or substitution. Prakriti bhava it is very important to remember that prakriti bhava is reported only in between padhas as part of the vakya and prakriti bhava is not found as per the internal that it is used in the derivation of a padha for example, like rama, bhyam and so on. Now, we have seen the theoretical explanation of all sandhis and the sutras that bring about these modifications and sandhis. Now, it is time for us at the end of this particular course to take some text and apply this knowledge of the sandhis namely for splitting and also generating to that particular text. This we shall do in the remaining two lectures. Thank you for your patience.