 Welcome, I welcome you all to this lecture in the course Sandhi in Panayan Grammar. We continue to study the Ach Sandhi or the Vaubel Sandhi. We said that the Ach Sandhi is classified under two broad categories, the first one being Ekasthanika Ekadesha, meaning thereby that one substitute Ekadesha coming in place of one sthani, one substituent, one substituent, one substitute and the other category would be Dvisthhanika Ekadesha, one substitute in place of two substituents. Currently we are studying the instances of Ekasthanika Ekadesha and the first instance namely the Yand Sandhi is what we are concentrated on and what we have been studying for a few lectures now in detail. This Ekasthanika Ekadesha can be diagrammatically represented like this. If you have A in close proximity with B which means that you have A plus B as an input, B is the right hand side environment and they are in the Samhita mode and so A gets substituted by C. A plus B is the input and C plus B is the output, A is the substituent, C is the substitute, A is the sthani, C is the aadesha. This type of Ach Sandhi is stated in the Sutras 6172 onwards up to 6183 and we are studying Yand Sandhi which is the first instance of this particular type of Sandhi. We have studied Yand Sandhi in detail now. First we studied the Sutra Ekoyanachi 6177 which states the Yand Sandhi. We then looked at its meaning. We then introduced the Udeshya Vidhayabhava and we also studied the Sutra Anudit Savaranasiya Chaapratya Yaha. Then we looked at the criterion which allows Panangian grammar to select a particular substitute in place of the substituents. After that we studied individual examples of all vowels included in the Pratyahara Ek in different, different environments. We have also studied how Yand Sandhi becomes an input to the Swara operations and we studied in the previous lecture two important Sutras in this regard. Udattayano Halpurvath 61174 and Udattasvaritayohiyanaha Swarithonudattasya 824. Now in this lecture we shall study some more important aspects related to Yand Sandhi. We will take a look at the discussion that goes on with reference to this Yand Sandhi. What we will deal with in this lecture primarily is Sthanivadbhava. What are the basics of Sthanivadbhava? Sandhi, as we have already studied, is an Aadesha or a substitute which comes in place of a substituent. So we have two steps. The first step consists of a substituent and an environment. The second step consists of the substitute plus the environment in the current scenario. Now this substitute can be like a substituent that is what will ensure the continuity of the derivation process as well. What we mean is that the substitute can inherit some properties of the substituent. In Samskrit it is said Aadesha, Sthanivadbhavati. Aadesha inherits some properties of the substituent. Aadesha, Sthanivadbhavati. This is what is Sthanivadbhava in basics. If we apply the technique of Sthanivadbhava in the local situation that is 261.77 we note that Yan is the Sandhi which means that Yan is the Aadesha and this Aadesha has taken place in place of Ik. So Ik is the Sthani. Yan is the Aadesha and Ik is the Sthani. So by applying the technique of Sthanivadbhava we can say that Yan can inherit some properties of Ik. Yan can inherit some properties of Ik. Let us in brief study the sutra in the text of Ashtadhyayi which teaches Sthanivadbhava and the sutra is Sthanivad Aadesha Analvidhav 1156. What this sutra says is that the substitute acts like the substituent except in operations which are based on the individual sound or al. That is a phoneme. What it means is that the substitute inherits the properties of the substituent except the ones which are phonological. I repeat the substitute inherits the properties of the substituent except the ones which are phonological. The idea of Sthanivadbhava is also explained in the Panayan grammatical tradition by a common example which says Guruvat, Guruputre, Vartitavyam which we have converted into a modern sentence kula guruvat upakula gurau vartitavyam. So, because the vice chancellor of a university has to go out of campus for some particular reason the pro-vice chancellor the second in command should be treated like the vice chancellor which means that the second in command will inherit the properties of the vice chancellor. Of course, the acting vice chancellor cannot sign like a vice chancellor. So, there are some properties which cannot be inherited but there are some which are inherited. Something similar is happening in case of Sthanivadbhava as well. The phonological properties cannot be inherited but the other properties can be inherited. The technique of Sthanivadbhava is so popular within the Panayan grammatical tradition that Kalidasa a very famous poet of Sanskrit used Sthanivadbhava as a standard of comparison in one of his Mahakabhiyas. So, when he described that Rama after having slayed Bali made Sugriva ascend the throne Kalidasa describes this particular situation in a peculiar manner by saying that just as a grammarian would substitute a verbal root by some other element in a given environment in the same manner Rama substituted Sugriva in place of Bali on the kingdom of Kishkindha on the throne of Kishkindha. This is the popularity of the technique of Sthanivadbhava. Now, let us see how the Sthanivadbhava is applied to the Yen Sandhi and the Sutra Ekoyanachi. So, we have already noted that ik is the Sthani and Yen is the Adesha and Yen can inherit some properties of ik. So, here we have a compound Sudhi plus Upasya and because this is a compound that the Samhita is obligatory. So, the Sandhi is obligatory. So, this long E and this U, Sudhi, E and U Upasya these two vowels come in Samhita mode in close proximity and so then 6177 applies and the output generated is Yen in place of E. So, we have Sudhi and Upasya which is Sudhi Upasya. Now, the properties that this Yen which is a substitute can inherit from E are like this, ik is part of the Purva Pada. So, this E is part of the Purva Pada. Similarly, the substitute Yen inherits this property and becomes a part of the Purva Pada. So, because of that this Yen comes at the end of the Pada because of which certain operations happen which we shall discuss later on in this particular lecture. So, this Yen is part of the Purva Pada. Why? Because it is substituent E is part of the Purva Pada. This property can be inherited by applying the technique of Sthanivadbhava. Now, what is Analwidhau? So, Analwidhau says that it is not possible to term Yen as ik. This is not possible. It is not possible to term Yen as E. E is a vowel and Yen is a consonant. So, the property of being a vowel cannot be inherited by Yen which is a consonant. This is a direct conflict and that is not allowed. Now, property of being a vowel is a property which is based on the individual property of the individual sound. It is an al-vidhi and hence Sthanivadbhava does not apply. That is the overall impact of Analwidhau. So, Sthanivadbhava does not apply in case of an al-vidhi. Except al-vidhi, Sthanivadbhava can apply. Just as E is part of the Purva Pada, Yen also is part of the Purva Pada. So, if Sthanivadbhava is accepted or not accepted, which function is going to get affected? Let us study that now. So, here we have Sudhi Upasya once again as an input and Sudhi Upasya as an output. Now, in this output, we have following sequence of sounds written over here. C stands for consonant, V stands for a vowel. So, C, V, C and C. Sir is a consonant, U is a vowel, Dha is a consonant and here is a consonant. In this sequence, U is the left-hand side environment and here is the right-hand side environment and in this environment, Dha can get optionally duplicated by 8447. So, this Dha becomes the scope of application of 8447, where U acting as the left-hand side environment and here acting as the right-hand side environment fulfill the conditions for the application of 8447 and then we have Dha being reduplicated optionally. This is the function which can be affected by the Sthanivadbhava. Let us therefore, in order to understand clearly, study the Sutra Anarchicha in brief. The meaning of Anarchicha is the following, Acha Parasya Yaro Dve Vastah Nattvachi. I repeat, Acha Parasya Yaro Dve Vastah Nattvachi. What it means is, the sound included in the Pratyahara Yara is optionally reduplicated when it comes immediately after a vowel and when it is not immediately followed by a vowel. So, for example, when you have Acha followed by Yara followed by non-Acha. What it means is that this is the condition for 8447 to apply and reduplicate Yara. What do we mean by non-Acha is made clear in these two bullets. So, if you have Acha followed by Yara and followed by Hal, Hal is a non-Acha. So, in this case, Yara will get reduplicated as a result of the application of 8447. Similarly, if you have a situation like Acha followed by Yara, that is all. Nothing follows. When nothing follows, it means that Acha does not follow. So, even in this case, this Yara can get reduplicated by 8447. Now, in both the cases, the output we get is the following. So, if you have Acha followed by Yara followed by Hal, if this is the input, the output would be Acha followed by Yara followed by Yara plus Hal. This is the reduplication of Yara in this environment. Or if you have Acha followed by Yara as the input, the output would be Acha followed by Yara followed by Yara. Once again, the reduplication of Yara. Now, in the case that we are studying right now, where Sudhya is the Purva Pada, we have Sir, then U which is an Acha, then we have Dha, which is a Yara, and then we have Yara which is a Hal, which means that this bracket is exactly replicating this particular sequence, Acha, Yara, Hal. This previous Sir does not matter in this case. So, U, Dha, Yara, they are this Acha, Yara, and Hal. And so, 8447 would apply here and generate the output optionally as Sir, U, Dha, Dha, Yara. Sir, U, Dha, Dha, Yara. So, Dha gets optionally re-duplicated. But if Sthanimad Bhava is applied and Yara is considered as Iq, so you have Sir, U, Dha, Yara, and now this Yara is a Hal. But if you apply Sthanimad Bhava and consider this Yara as Iq, which is a Vaval. So, Yara will be considered as I, that means Yara will be considered a Vaval. And so now, Acha followed by Yara followed by Hal, this will not get fulfilled. And so, the re-duplication of Yara in this case of Dha cannot be done, because this Yara now is considered as a Vaval. So, Acha plus Yara plus Hal, this situation, this condition, this environment remains unfulfilled. Now, you have Acha followed by Yara followed by Acha. How does Acha come here? Because of Sthanimad Bhava. So, if Sthanimad Bhava is applied, then the re-duplication is negatively affected. Now, comes the term Analvithau once again and plays a crucial role and plays a crucial role in this situation. Considering Yara as Iq and then basing the re-duplication operation on the phonological property of an individual sound is Analvithau. And the Sthanimad Bhava is negated with reference to the Alvithi by the Sutra Sthanimad Adesho Analvithau. So, Sthanimad Bhava is negated with reference to any Alvithi. And hence now, Yen cannot be considered as Iq. And the result is the fulfillment of the environment of Anachitra. So, we have Acha immediately followed by Yara, immediately followed by Hal. So, we have Sir Udha Yara. This is the Acha. This is the Yara. This is the Hal. There was a danger that this year be considered as I, like it is substituent. That means above all. But now Analvithau negates it. So, this year will not be considered above all. This will be considered what it is, namely a consonant. And so now, we will have Dha being re-duplicated. And the output would be Sir Udha Dha Yara. The re-duplicated form optionally. And so that is Dha Upasya or Dha Upasya. This will be the result because of the negation of the Sthanimad Bhava. And the final output would be So, Dha Dha Upasya. This would be the intermediary stage that is derived. Now Jhalaam Jajjhashi 8453 applies over here and substitutes Dha in place of the first Dha. So, now we have Soodha Dha Yara and Upasya. And so we get these two forms. Soodha Dha Yara Upasya, Soodh Dha Upasya or the optional non-re-duplication. So, you have Soodha U Upasya. So, Dha Upasya. These are the two forms that are finally generated. And in the derivation of these two forms, the Sthanimad Bhava plays a very crucial role. But the story does not end here. There are two more additional Sootras which we will not go into the details of right now. But we will just mention them over here. And they are Achak Parasmin Purva Vidhau 1157. So, this makes the matters complicated and this reinforces the Sthanimad Bhava. And says that Yen is considered as ick and the fulfillment of the environment of inner teacher does not happen and so the re-duplication does not happen. This is what is stated by Achak Parasmin Purva Vidhau, a very complicated Sootra which reinforces the Sthanimad Bhava in place of a vowel. But the next Sootra in line 1158 which reads This Sootra negates the Sthanimad Bhava that was reinforced by Achak Parasmin Purva Vidhau. And now Yen is not considered as ick and the fulfillment of the environment of inner teacher does not happen. And so the re-duplication does happen optionally. So, Sthanimad Adeshaha brings in the Sthanimad Bhava. Anal Vidhau negates the Sthanimad Bhava in the present case. Achak Parasmin Purva Vidhau reinforces the Sthanimad Bhava and Napa Danta finally negates it that is that. The Sthanimad Bhava stands cancelled as far as Soodhyopasya it is concerned and Yen is therefore not considered as ick. So inner teacher can apply and the re-duplication can have optional application. After a long discussion about Sthanimad Bhava and the Sootras therein, I would like to make a brief comment about this entire process, this entire discussion. And this comment is based in the tradition which says Kechit Brashtaha Soodhyopasya Prayogi. This statement describes the drop of students due to the complexity of the topic of Sthanimad Bhava. So in the text of Vaya Karuna Siddhantakamudi the most important chapter which begins as the third chapter namely Achsandhi consists of this example of Soodhyopasya and then there is a long discussion on the Sthanimad Bhava right at the beginning and some students who were very much eager to learn Vaya Karuna after having seen such complicated matters they dropped out. So the effect of this discussion was the dropping of the students and that is what is captured in this particular line Kechit Brashtaha Soodhyopasya Prayogi and the discussion on the Sthanimad Bhava. And of course this is one of the lines of the verse and then it also enumerates what are the other occasions in the Vaya Karuna Shastra where the students further get dropped due to the complexity of the matter. Now closing this discussion we would like to point out a gap in the discussion of the Yen Sandhi as found in the core text of Paninian grammar namely the Astadhyayi and this gap occurs because of the application of A223. A223 is Sanyo Gantasya Lopah. What it means is that the final consonant of a Kanjang consonant called Sanyoga in Paninian grammatical tradition at the end of a Pada is deleted. So in case of Soodhi and Upasya this is a compound therefore both these words they are the padhas. So this E comes at the end of a Pada and now we apply 6177 Eko Yarnachi and derive the output in the form of Soodhiya Upasya. Now this year comes at the end of a Purva Pada and this is also the second member of the Sanyoga Dha and year and so now A223 applies over here and this year will be deleted. So year comes at the end of a Pada and is also the final element of a Kanjang consonant and hence needs to be deleted. I mean just as this year is deleted similarly the other Yen's coming at the end of the Pada in this particular situation should also be deleted. What is the answer? There is no explicit answer given by Panini himself. The solution is provided by the Vartika Kara who says Yen The deletion of Yen at the end of a Pada coming at the end of a Kanjang consonant is prohibited. That is the statement that was made. This statement prohibits the deletion of year in Soodhiya and Upasya and so we get the forms Soodhiya Upasya or Soodhiya Upasya. So this year at the end of the Purva Pada is not deleted. So you have Soodhiya Upasya or Soodhiya Upasya. This is how the later Panini and grammatical tradition removes this particular gap by providing this particular solution in the form of a statement of a Vartika. To summarize this entire discussion on 6.177 we say that we studied the first instance of one substitute, one substitute end of Babel Sandhi in detail, quite a lot of detail. We studied 6.177 Eko Yarnachi and also its expanded meanings. We also studied its examples. We also studied how it becomes an input to the accent rules. Then we discussed the Sthanivatbhava and Eko Yarnachi. We also discussed the gap that is filled in by the later tradition of the Panimian grammar. This is in a nutshell the conclusion of the discussion on Eko Yarnachi the first instance. Now hereafter we would start discussing the second instance of this one substitute, one substitute end type of Babel Sandhi and that is a Yavayava Sandhi stated by the Sutra Eko Yavayavaha. This we shall begin from the next lecture. Thank you for your attention.