 Welcome. I welcome you all to this lecture in the course Sandhi in Paninian grammar. We have been studying Ach Sandhi or Vavel Sandhi for some time now. We stated that Ach Sandhi can be broadly classified into two. The first one being Ekasthanika Ekadesha, where we have Ekasthani and Ekadesha, one substituent and one substitute. So, one substitute replacing one substituent, this is the first type of Ach Sandhi. We also stated that there are two instances of this type of Ach Sandhi. And they are Ekoyanachi and Ejo Yava Yavaha. These are the two sutras stating Yan Sandhi and A Yava Yava Sandhi. Then we said that the second classification is Dvisthanika Ekadesha, where you have two substituents and one substitute. This we shall study soon. Right now, we are concentrated on the second instance of Ekasthanika Ekadesha, which is A Yava Yav Sandhi. We have already studied in detail Yan Sandhi. In the process, we studied the Sutra Ekoyanachi, which states this Yan Sandhi. We understood the meaning of the words in the Sutra. We also introduced the Udeshya Vidhayabhava and studied the Anudit Savarnasya Chaprateyaha Sutra. And then we studied examples of Yan Sandhi. Then we also studied the concept of Sthani Vadbhava. And finally, the gap that is filled in by the later Paninian grammatical tradition. Then we moved to Ejo Yava Yavaha. We studied the Sutra. We also studied the Udeshya Vidhayabhava and then we also studied various examples. Many of such examples we noted are artificial, but there is nothing that we can do about it. Now, Ekasthanika Ekadesha, type of A Yava Yav Sandhi is stated in this particular section in the Ashtadhyay, 6172 onwards up to 6183. The Ekasthanika Ekadesha can be diagrammatically represented in this manner where you have A immediately followed by B. They are both in the Samhita mode in the close proximity. So A plus B becomes the input and now this A gets substituted by C. A is the substitute and C is the substitute. A is the Sthani, C is the Aadeshya. In the environment of A immediately followed by B, A gets substituted by C. So A plus B is the input and the output is C plus B. In the Ayava Yava Sandhi, in this lecture, we shall study some additional rules stated in this particular section. To make the description of A Yava Yava Sandhi exhaustive enough. We saw that the main sutra that states the Ayava Yava Sandhi is Echo Yava Yavaha, 6178. This consists of two words, Echaha being the sixth one of H, meaning thereby that in place of H. Ayava Yava is 1 slash 3 of A Yava Yav. The word Achi continues from the previous sutra and so the meaning of this sutra is immediately before H, H is substituted by A Yava Yav. We also studied that H is a Pratyahara formed capturing the sounds in sutra 4 and 5 of the Pratyahara sutras. These sounds are A, O, I and O and we also have four substitutes Ayava, Ay and A. We have studied several examples illustrating this particular sutra. Now we need to study the additional sutras and they are four in number. In this lecture, we shall study the first two and in the next lecture we shall study the remaining two and some other topic. We shall study now. We will keep for the next lecture. What is the purpose of these additional sutras? So we have studied that the general sutra states the substitute in the environment of a vowel on the right hand side. However, there are cases in the usage where the substitute takes place even when the right hand environment in the form of a vowel does not exist. Which means that there are cases where this particular substitute stated by this sutra takes place when the right hand side environment is a consonant. And these additional sutras are stated to capture such cases. This is the primary purpose of these additional sutras and also to capture these substitutes in certain specific environments. That is also an additional purpose of stating these additional sutras. Let us now study Vanto yi pratyaye, 6-179. There are three words in the sutra. Vantaha, which is one one of vanta, meaning a substitute ending in vanta. A substitute ending in vanta, that substitute takes place. Yi is 7-1 of consonant year, which means literally immediately before year. Pratyaye is 7-1 of pratyaye, meaning immediately before a suffix. Words continued from the previous sutra are echa. From the previous sutra, echa yavayavaha, 6-178. And echa means in place of age. Now you see, achi does not continue here obviously, because it is cancelled by ye, which is in the same case, 7-1. So now the right hand environment is changed. Previously achi was the right hand side environment and now it is going to be only year, which is a consonant, which does not come under ach. Ach means all vowels, this is a consonant and that is why this particular sutra is stated. Now here we also need to study one paribhasha in order to clearly understand 6-179. The issue is this, see ye is 7-1 and pratyaye is also 7-1. So both the words are in the same cases and when such a situation arises, the words have the qualifier-qualified relationship, visheshara, visheshya-bhava. So in this case, pratyaye can be the qualified visheshya and ye can be the visheshana, the qualifier. So ye pratyaye then stands for, following the general magazine, that a visheshana always stands for the visheshanant, the word ending in that visheshana. So ye can stand for the word ending in year, by default, by the sutra jena vidhis tadantasya. But in this case, this does not apply because of one paribhasha stated in the tradition, yasmin vidhis tadadau algrahanai. What this means is an individual sound, which is mentioned as a qualifier and also as a right-hand side environment stands for or qualifies as the beginning sound of that right-hand side environment. I will read it once again. An individual sound mentioned as a qualifier and also as a right-hand side environment stands for or qualifies for as the beginning sound of that right-hand side environment and not as the end sound of that right-hand side environment. This is the meaning of this paribhasha. Al, which is 7 slash 1, which means immediately before a sound, this means immediately before an element that begins with that al, that is aladi. So if you take any sound and add 7-1 to it and it is a qualifier of something, then this ali does not mean alanta, it means aladi. So immediately before any sound means an element that begins with that particular sound. So in this case, ye and pratyaye, they are in same cases. So ye is the qualifier of pratyaye. So what both these words mean is immediately before the suffix that is the meaning of pratyaye. Now how does ye qualify? It qualifies by saying immediately before the suffix that begins with consonant here. So yadi, yakaradi or yakaradahu pratyaye, that seems to be the meaning of ye pratyaye. Immediately before the suffix beginning with consonant here. This is the meaning arrived at of these two words by the application of this particular paribhasha, yasmin vithistadadau algrahani, which is an exception to the general rule stated in the astadhyayi, namely ye na vithistadanta se. Now after having applied this paribhasha, the meaning of 6179 is clear to us and that meaning is this. Immediately before a suffix beginning with the consonant here. Substitute appropriate h by a substitute ending in v. That is av and av as the substitutes. They should come in place of o and av, which are part of h. And these av and av are the only two substitutes that end in v and they are the substitutes which come in place of only o and av respectively. So this particular sutra applies to o and oav as substitutes and not a and i which is also part of h. This is clear because of the word vanta which means a substitute ending in v. Now the substitute ending in v can come in place of only o and av and not in place of a and i. So now to show the meaning of this sutra in the form of an equation, we can say that if o is followed by here as a suffix and here is the beginning part of this suffix. Then the resultant substitute resultant output after the application of 6179 over here would be av plus here consonant and the suffix that begins with here. So o plus here dot dot is the input, 6179 applies and av plus here dot dot is the output. Here is the beginning of the pratyaya. Similarly, if you have av plus here dot dot as the input, 6179 applies. This here is the beginning of the pratyaya and so we have av plus here dot dot as the output. Remember 6178 needs a vowel as a right hand side environment. 6179 specifically deals with a non-vowel namely a consonant but not any consonant only here consonant and that too should be the beginning of the suffix. Only then this substitution takes place. Let us look at the examples. The first example is of the word gavya and this is derived in the following way. In the sense of modification or product, vikara or avayava or a part, the suffix here originally stated as yath in Dashtadhyay is added to the words go and payas by the sutra go payas or yath for 3, 160. And so the derivation would go like this. So we have go followed by here stated yath originally. What this means is the modification or a product or a part of go, go is a cow. So now there is this o followed by here. So o is followed by a pratyaya that begins with the consonant here and therefore 6179 applies and this o is substituted by av and so the resultant output generated is gav. When joined together this becomes gavya which means modification or a product of a cow or part of a cow is what is gavya. Similarly let us look at the second example. In the sense of something that can be crossed, the suffix here once again originally stated as yath with the marker t is added to the word now ending in au by the sutra now vayodharma etc. This is 4491. So we have now followed by here and you have actually au which is immediately followed by a pratyaya which begins with consonant here and so 6179 applies and the output generated is gav plus here and when we join together it becomes gavya something that can be crossed by a ship. So we are talking about a river for example or some water. Now we are nadi and so on. This is how vantayya pratyaya can be explained. Now let us go to the second sutra which is dhatos tannimitasyaiva which is 6180. Now let us look at the meaning of 6180. This sutra has got 3 words. The first one is dhatos which is 6 of the word dhatu. Dhatu means a verbal root. So dhatos means of a verbal root. Tannimitasya is the 6 slash 1 of tannimita. Tannimita is a compound of constituted by two elements tatt and nimitta. Nimitta is a condition tatt is that. So tannimita stands for conditioned by that. This is describing the part of the dhatu. Dhatos which is genitive we said means of a verbal root. This stands for part of the verbal root as shall be clear in a while. Ava is indeclinable and generally Ava is rendered by the word only. The words continued are echaah 6 slash 1 of h in place of a h. This is from echo javayavaha 6178 and the entire sutra vantoyupratya ye from 6179. The substitute ending in v takes place immediately before a suffix that begins with a consonant here. Now putting all these things together, now we link this dhatohu with echaah. So h is part of the dhatu and so the meaning is immediately before a suffix that begins with the consonant here. If any h of a verbal root takes the substitute ending in consonant v, it is only that h which is conditioned by that suffix beginning with here. So from this rendering and because of the word Ava in the sutra, we come to know that this is a niyama sutra which is a restatement and therefore a negation through a positive statement. The meaning of the sutra is once again immediately before a suffix that begins with the consonant here. If at all any h of a verbal root takes the substitute ending in consonant v, so av and av, it is only that h which is conditioned by that particular suffix. So this h should have come in place in the dhatohu because of this particular suffix that begins with here. And only such h can be substituted by av and av respectively. So every condition for this rule to apply is stated by earlier rules and still this rule is stated. So this becomes a restatement and results in a negation. The meaning of this sutra once again is if an h of the verbal root which is not conditioned by this suffix beginning with here is followed immediately by that suffix, the substitute ending in v does not take place. This is the negation. I repeat the negation which is resulted by the restatement in 618 is the following. If an h of the verbal root which is not conditioned by the suffix beginning with here and is followed immediately by that suffix, the substitute ending in v does not take place. Here are the examples. First of all, let us look at the examples where the substitute av and av has taken place. And this o and ow that is conditioned by the following suffix here. Here are the examples. So we begin with the verbal root loo, loo meaning to cut and add to it the suffix here by 3197. Now this year suffix brings about the substitution of o in place of o over here. So we get low plus here by the application of the sutra 7384, low plus here. Remember this o is brought about because of this year. So this o is conditioned by here. Now such a verbal o is substituted by our when the suffix beginning with here is the immediate right hand side environment. So now we substitute o by ow and we get the form love, year, love, year by 6180, love, year. Now the most important point to remember over here is o is conditioned by year. Similarly, you have loo verbal root meaning to cut followed by the suffix year this time stated by another sutra 31125. The original suffix stated by this sutra is nyat. So this renown marker brings about the substitution of ow in place of o. So you have ow, love plus year. Remember this love is brought about by this suffix year. So this love is conditioned by year and so such an ow is substituted by ow. So we have love plus year and so finally we get the form love, year. The most important point to remember over here is that ow is conditioned by year. Even though we have stated that this ow substitution is brought about by 6180. This is actually not the particular example of this particular sutra because as we said this is a positive statement and results in negation. So the negative element, negative example can be cited as the example of 6180. That is what 6180 blocks. That is what 6180 does not allow to get generated. And here are those examples. First one is owyate and the second one is owyat. And owyate is the passive, presentence of the verbal root ve, tantu santhane, to weave. So we have the preverb a followed by ve plus let. Then you have ve plus ter, then you add the suffix year in between. So ve yate and this ter becomes ter. Then there is samprasarana which substitutes verb by ow. So you have ow and a, a remains as it is. So ow, a plus year plus ter and then this ow and a is substituted by this ow. So you have ow plus year plus ter. Remember this year is a suffix and now we have this a and this ow and the santhane ow happens. So this ow comes immediately before year. But remember this ow is not conditioned by this year because this a and ow they are coming together. They do not need the year following. Once you have a immediately followed by o in the samhita mode. They both get substituted by one o by the sutra aad guna. And so you have o. So this o is not conditioned by year. And so now the sutra 618 he says that in such a case don't substitute this o by hour. So 618 prohibits substitution of o by hour in this case. And so we get the form ow yate and not something undesired. Similarly we have ow yata which is the passive imperfect past tense of the verbal root ve once again meaning to weave. And this is the derivation process ve plus lang, a plus ve plus lang, a plus ve plus ter, a plus ve plus year plus ter. This year is the suffix which indicates the passive voice. Now because of this year once again there is this samprasarana substitution over becoming ow. So you have a plus o a year and ter and then in place of o and a we have one substitution o. So you have a plus o plus year plus ter. Once again a and o they get changed to ow and so you have ow plus year plus ter. Now this ow is not conditioned by this year. That is the most important point. Even though year follows this ow is not conditioned by year and therefore this ow is not substituted by ow. 618 prohibits ow being substituted by ow. And so we get the desired form ow yata and the undesired form are not generated because of the application of this niyama sutra. So the explanation is in the forms ow yata something that is being woven and ow yata something that was being woven. O and ow are followed by a suffix which begins with year alright. But ow and ow are not conditioned by that particular suffix beginning with year. And hence ow and ow are not replaced by the substitute that ends in wa namely hour and hour respectively. This is the meaning and the explanation of 618 dhatos tannimik tasyaiva. To summarize what we have studied so far. We studied two specific sutras stating particular substitute in specific environment which is right hand side environment. We also studied the metarool needed in interpreting the sutras in this particular regard. We studied the sutra of the niyama type as well which is a positive statement however results in negation. And we identified the scope that is negated through this positive statement. And now we study in the next lecture some exceptions of the general rule H.O. Yavayavaha and Ayavayav Sandhi. Thank you very much.