 Welcome, I welcome you all to this lecture in the course Sandhi in Paninian Grammar. Currently we are studying Hal Sandhi or Consonant Sandhi. Hal stands for a Consonant and Hal Sandhi is the Sandhi that substitutes the Hal. As we noted that Hal Sandhi can be classified broadly into two, Ekasthanika Ekadesha and Ekasthanika Dvyadesha. Ekasthanika Ekadesha means one Substituent which is replaced by one Substitute. And Ekasthanika Dvyadesha means one Substitute replaced by two Substitutes. Ekasthanika Ekadesha is the type that we are studying right now where we study how one Substitute is replaced by one Substitute in the given environments. This Ekasthanika Ekadesha can be further classified into two Purva Nimitaka Ekasthanika Ekadesha and Paranimitaka Ekasthanika Ekadesha. Purva Nimitaka states that the Nimitta is Purva and Paranimitaka states that the Par is Nimitta is Par. So this Paranimitaka Ekasthanika Ekadesha can be diagrammatically represented in the following manner. When you have A plus B in close proximity in the Samhita mode and then in the environment of B in the Nimitta of B which is Para in this case A is Purva and so this A gets substituted by C. So this is Paranimitaka Ekasthanika and Ekadesha. So one Substitute and one Substitute. So A plus B is the input and C plus B would be the output. So far we have studied Shchutva Sandhi and Shchutva Sandhi as instances of this particular Paranimitaka Ekasthanika Ekadesha. Shchutva Sandhi and Shchutva Sandhi also had a part which comes under Purva Nimitaka Ekasthanika Ekadesha as well. Now we continue studying the Paranimitaka Ekasthanika Ekadesha and in this lecture we will concentrate on Anusvara Sandhi as well as Parasavarana Sandhi. These two are closely related and so we shall deal with them together. The Parasavarana Sandhi primarily which is related with Anusvara Sandhi will be dealt with in this particular lecture. The Shutra Torli which is also dealing with Parasavarana Sandhi will be dealt with later on as it primarily does not deal with Anusvara Sandhi. So the question is what is Anusvara? Anusvara is very important in fact people describing Sanskrit generally describe it by this feature Anusvara in a Sanskritam. This is how popularly Sanskrit is described. What is Anusvara? This term Anusvara is used by Panini in his grammar the Ashtadhyayi and we shall see the Shutra in which this term is used. But Panini has not explicitly defined what is an Anusvara. Panini has defined what is an Anunasika, a sound that is produced through the oral as well as the nasal cavity which is called Anunasika and so the fifth letter of the class consonants namely N, N, N and M and Pratyahara Sutra, Yamangana, N they are the examples of Anunasikas. But remember we are talking about Anusvara over here and Panini has not explicitly defined what is an Anusvara. However, the Paniniya Shiksha and the later Paniniyan grammatical tradition has described the feature of Anusvara. So Anusvara is a sound which is produced only through nasal cavity, Nasika Anusvarasyae. So this sound corresponds with the written symbol of a dot on top of the line Anusvara is also described as one of the Ayogavahas, Ayogavaha sounds. We have already studied Ayogavaha before, Ayogavaha stands for the sounds which are always pronounced together with a, a stands for a vowel. So those sounds which do not have an independent existence and which are always pronounced together with the vowel they are called Ayogavaha and Anusvara is one such sound. The next question is what is Parasavarna? The word Parasavarna is derived of two components Par and Savarna. So Parasya Savarna, Parasavarna, Para is latter Savarna is homogeneous. So the sound which is homogeneous with the latter sound is Parasavarna. Now what is Savarna? The sounds that have same place of articulation and the same internal effort of articulation they are called homogeneous with each other. So, this is how Savarna is defined. There are two sutras stating the Anusvara Sandhi. They are both stated in the Asidha section of the Ashtadhyay. They are Monusvara 823 and Nascha Padantasyajali 8234. The Parasavarna Sandhi sutras are also two and are also stated in the Asidha section of Panini's grammar. They are Anusvara Sya Yai Parasavarna 8458 and Va Padantasyajali 8459. If we look at the number of these sutras the order in which they get applied also becomes clear. The sutras stating the Anusvara Sandhi namely Monusvara 823 and Nascha Padantasyajali 8234 they apply first as is the metalinguistic arrangement in the Asidha section in the Panini grammar. And so after the Anusvara Sandhi sutra applies then the Parasavarna Sandhi sutra applies if its conditions are fulfilled. So, there is this sequence that we must not ignore and after the Parasavarna Sandhi sutra is applied we cannot go back and apply the earlier sutras. This is the principle of Asidha. Let us now study the sutras which describe the Anusvara Sandhi namely Monusvara 1st 8323. This particular sutra has got two words, two padas in it. First one is Maha which is 6 slash 1 of M and sixth case means in place of so Maha means in place of M sound M. Anusvara is 1 slash 1 of Anusvara that is substitute the Anusvara. The words continued from the previous sutras are 6 slash 1 of Padha namely Padassya. This is continued from 8, 1, 16 and also Hali 7 slash 1 of Hul. So, Hul is a consonant and Hali means immediately before a consonant. There is also a Paribhasha dhyana-vidhis-tadan-tassya which applies over here and because Maha and Padassya both the words are in the same case that is 6 slash 1 so they share the relationship of qualifier and qualified. So Maha is the qualifier and Padassya is the qualified and then this Maha is interpreted as tadanta that is mant and element which ends in M. So, the meaning of monusvara after having put all these elements together would be the following. Immediately before a consonant Hali at the end of a Padha, Padassya, Yana-vidhis-tadan-tassya, Padanta-sya, Maha is substituted by an Anusvara, Anusvara. I repeat immediately before a consonant Hali at the end of a Padha, Padassya, Yana-vidhis-tadan-tassya, Padanta-sya and Maha is substituted by an Anusvara. So Maha Anusvara. So what is a Padha? Padha is defined in Paninian grammar as suptingantam padam, 1, 4, 14. What this means is subanta and tinganta they are called padha. So subanta is that element at the end of which appears a sup, for example, Ramam, there is supam that comes at the end of this element, so Ramam is called subanta, similarly tingantam. So at the end of which appears a ting is called tinganta, for example, apatam, apatam is the imperfect past tense of the verbal root pata, this is first person and singular, apatam. So apatam is a tinganta, Ramam is a subanta and Maha appears at the end of these subanthas and tinganthas and so now if there is a hull that comes immediately after this Maha. So if you have Maha plus hull over here, if this is the situation then A323 applies and converts the Maha into an Anusvara, the dot on top of the line and hull remains as it is. Now if you look at subtingantam padam, the sutra itself, you will notice that there is this tingantam, there is this Maha which is followed by per and therefore this Maha becomes an Anusvara by the application of this sutra A323. So this Maha is the substituent and since it is followed by a hull or a consonant, it gets substituted by an Anusvara, this is the meaning of monusvara. So if we look at the padha in some more detail, we also note that there is one more definition of padha and the definition that is stated by 1417, Swadhisthva Sarvanamasthane can be called an internal padha. The padha that we looked at in the previous slide which was defined by subtingantam padam is the external padha. The padha which is subanta or tinganta is fit to be used in the sentence. A sentence is made up of a subanta and tingantas whereas this padha stated by 1417 is strictly internal. So what this sutra means is the following, a prathipadika is called padha when it comes immediately before a set of suffixes and this set begins with 412 and continues up to 5416 with the exception of the three, the first five stated in 412 and then the vowel beginning suffixes stated in this particular section 412 up to 54160 and also the suffixes in this particular section which begin with a consonant. So a prathipadika is called padha when it comes immediately before this set of suffixes which set of suffixes 1, the set of suffixes that begins with 412 and continues up to 54160 and the exception is the first five suffixes stated in 412 plus the vowel beginning suffixes stated in this huge section plus the ear consonant beginning suffixes stated in this huge section from 412 onwards up to 54160 the entire fourth chapter and the fifth chapter in the ashtadhyay. Here is an example, so if you have kim plus bhyam, so kim has got m at the end over here followed by bhyam. Now bhyam is a suffix that is stated in 412, it is not amongst the first five, it is not a vowel beginning, it is not beginning with ear and therefore now when bhyam follows this prathipadika kim gets the term padha by this particular sutra 1417. So kim is termed a padha with reference to the suffix bhyam. So this is an internal padha, internal padha. So mer coming at the end of a padha means mer coming at the end of a subanta padha or mer coming at the end of a tinganta padha and the examples are ramam at the end of subanta and apatham at the end of a tinganta and similarly mer coming at the end of an internal padha which is primarily a prathipadika like kim in this particular example. So all these makaras coming at the end of the padhas, they are substituted by the anusvara. Now let us look at the second explanation of anusvara which is given by this sutra nashchapadantasyajali Now the key word in this particular sutra is apadantasyajali. In the previous sutra it was padasyajali or padantasyajali which played a key role. Now in this particular sutra the sounds na and mer which appear not at the end of a padha. They also get substituted by an anusvara provided that they come immediately before jal. In the previous sutra the right hand side environment was hal and the substitute event or the kari was chast ma. In this case in this sutra now the right hand side environment gets reduced to jal which is a subset of hal and jal includes all consonants minus the fifth as well as yava, rha and lh. So let us study this sutra in detail now. This particular sutra has got four padhas. First one is na which is 6 slash 1 of na the consonant na and so na means in place of sound na. Chha means and apadantasyajali is 6 slash 1 of apadant which means not at the end of a padha and of course jal is there jal means immediately before jal. Jali is 7 slash 1 of jal which means immediately before jal and jal is a subset of hal. So jal means all consonants that is hal minus the fifth yamangana na and also yava, rha and lh. All consonants minus the antastavaranas the semi-bobbles yavarala and the anunasika varanas yamangana na all other consonants are termed jal. So when they follow na and then the words continued are maha from the previous sutra, maha is 6 slash 1 of ma that is in place of ananasvara, 1 slash 1 of anasvara. After having put all these elements together the meaning of the sutra nashchavadantasyajali becomes clear and the meaning is immediately before a jal and jal is all consonants minus the fifth consonant of the class plus yavarala sounds na and also ma which appear not at the end of a padha are substituted by ananasvara. I repeat immediately before a jal sounds na and also sounds ma they both which appear not at the end of a padha they are substituted by ananasvara. So immediately before a jal that is jal sounds na and ma na and maha and ch which appear not at the end of a padha are substituted by ananasvara anusvara. This is the meaning of A324. So to put it in the form of an equation we can say that if you have na or ma within a padha that means probably at the end of a pratipadika or probably at the end of some other element or in between some other element for example a verbal root. So this na and or ma should come immediately before a jal consonant and then this na or ma will be substituted by ananasvara with jal continued to follow. So na or ma plus jal is the input and A324 applies and anusvara plus jal is the output. Now after having studied the sutras dealing with the anusvara namely monusvara with ma coming at the end of a padha and naschapadantasya jali dealing with na and ma both coming not at the end of a padha. Anusvara is the substitution. Now after these two sutras get applied and anusvara comes as a substitution we have the parasavarna which is a substitution that replaces the anusvara and it is stated by these two sutras now we will study study them one by one. The first one is anusvara sya yai parasavarna 8458. This sutra has got three padhas anusvara sya yai and parasavarna anusvara sya is 6 slash 1 of anusvara which means in place of anusvara yai is 7 slash 1 of yai and yai consists of all consonants minus her sya sya and sya that is what is yai and of course parasavarna. So this is 1 slash 1 of parasavarna which is a substitute. So the sutra means immediately before yai that is all consonants minus her and sya and sya and sya substitute an anusvara by a sound that is homogeneous of the latter which means yai. So if you have for example if you have ma coming at the end and followed by yai the sutra 8458 would apply and then the output generated would be parasavarna plus yai but parasavarna is specified as if you have ma followed by yai then the output would be nasal parasavarna because we have to take into account the substitute which is an anusvara which is pronounced only through the nasal cavity and so the substitute should be such that it should also have the nasal feature in it and it should also be the savarna of yai. So that is why the output would be nasal plus parasavarna plus yai. So this would be the parasavarna of the anusvara. Now this rule takes the anusvara as input and generates nasal plus parasavarna as the output. Arrangement of rules is in accordance with the input and output scheme stated in this particular slide and so there are some peculiar forms like kurvanti which remain which are generated by paninian grammar where there is first of all the anusvara substitution taking place then in the sequence the sutra 841 tries to apply but there is no condition remaining and so it does not apply and then 8458 applies and after 8458 applies 841 cannot apply. So even though we see n the sutra 841 does not see n and therefore here we do not have the nattva substitution taking place and so we have the form kurvanti as is spoken by the community of speakers. Now the next sutra is va padantasya. This also explains the parasavarna. This sutra va padantasya has got two padas va and padantasya. This is 8459. Va means optionally and padantasya is 6 slash 1 of padanta which means in place of the sound which appears at the end of a padha. Anusvara sya is continued from the previous sutra which is 6 slash 1 of anusvara which means in place of an anusvara. Yai continues 7 slash 1 of yai. Yai means all consonants minus her, she, she and sir and also parasavarna which continues. Parasavarna is 1 slash 1 of parasavarna. So parasavarna is the substitute. All these elements when put together the meaning of the sutra is generated and that meaning is the following immediately before yai that is all consonants minus her, she, she and sir substitute an anusvara that appears at the end of a padha by a sound that is homogeneous of the letter that is yai and do this optionally. I repeat immediately before yai, yai substitute an anusvara sya that appears at the end of a padha, padantasya by a sound that is homogeneous of the letter parasavarna optionally. Wow. So to put it in the form of an equation we can say that if this anusvara occurs at the end of this padha and followed by yai then 8459 applies and generates the output first in the form of nasal plus parasavarna. Actually this is also generated by 8458 but 8459 says that this will be generated optionally. What it means is that nasal plus parasavarna is one substitution and so the output generated is nasal plus parasavarna plus yai and optionally this will remain as it is. So you will have anusvara plus yai optionally. So there are two options that are possible as per this particular rule 8459 namely wow padantasya. Let us throw a quick glance at the nasal parasavarnas of yai one by one. So if yai is the substituent the nasal parasavarna substitution of yai is nasal yai. V is the substituent and the nasal parasavarna substitution of v is nasal v. Similarly, l is the substituent and the nasal parasavarna substitution of l is l. yai is the substituent and is nasal parasavarna is yai. m is the substituent and the substitute is m. Similar is the case with n which is a substituent and the substitute is n. Then the substituent is n and the substitution is n. Then the substituent is n and the substitute is n. These five were nasals which these five were ananasikas and so their nasal parasavarna is the same. Then we have j, b, g, h, d and the substitution would be its nasal parasavarna that is yai of b, m, of g. The nasal parasavarna would be n, of d, it would be n and of d, it would be n, the nasal of its own class. Similarly, the nasal parasavarna of j would be n, b would be m, g would be n, d would be n and d would be n. This is jabagata d, the third consonant of the class and the nasal parasavarna of them would be the fifth nasal consonant of each class. Then we have kh, whose nasal parasavarna is g, then we have ph, whose nasal parasavarna is m, then ch, whose nasal parasavarna is yai, th, its n and for th it is na. This is khafa ch, th, th, the second consonant of the class and then we have chatatakapa ch as the first consonant of the class. So, the nasal parasavarna of ch is n, of th is na, of th is na, of k is n and of p it is ma. This is yai and these are the parasavarnas which are nasal parasavarnas of yai. So, these will be the substitutions. So, when anusvara is followed by these yais, the anusvara will get substituted by these nasal parasavarnas. To summarize, in this lecture, we studied the concepts of anusvara as well as parasavarna. We also studied the sutras related to them, to sutras each. The sutras take na and ma as input and generate the anusvara as an output. Then another set of sutras takes this anusvara as an input and generates the parasavarna as an output. These sutras are arranged in sequence in panini's grammar. Now, we need to study the examples, the specific examples which explain these particular sutras and this we shall do in the next coming lecture. Thank you for your patience.