 Welcome. I welcome you all to this lecture in the course, Sandhi in Paninian Grammar. We are studying Ach Sandhi for some time now, which is Vaavan Sandhi. We stated that there are two types of classes of Ach Sandhi. First one being Ekasthanika Ekadesha and the second one being Dvisthanika Ekadesha. Ekasthanika Ekadesha stands for one sthani and one adesha, one substituent and one substitute. One substitute coming in place of one substituent. And Dvisthanika Ekadesha stands for two substituents and one substitute. One substitute replacing two substituents. This we shall study later. Right now, we are focusing on Ekasthanika Ekadesha. And we stated that there are two instances of this Ekasthanika Ekadesha. The first one is Jan Sandhi and the second one is A Yavayav Sandhi. We have already studied Jan Sandhi in detail and we have been studying the second instance of Ekasthanika Ekadesha, namely A Yavayav Sandhi. We continue studying this A Yavayav Sandhi even in this particular lecture. The Ekasthanika Ekadesha, as we saw earlier, can be diagrammatically represented in this particular fashion as shown on the slide. It is important to remember that this Ekasthanika Ekadesha is stated in the Ashtadhyayi in the section from 6172 onwards up to 6183. And its diagrammatic representation is of this kind where you have A followed immediately by B in close proximity. That means A and B are both in the Samhita mode and then A is substituted by C. A is the Sthani, C is the Aadesha, Ekasthanika Ekadesha, B is the Nimitta. So in the right hand side environment of B, A is substituted by C. So A plus B is the input and C plus B is the output. Now we are studying A Yavayav Sandhi. First we studied the sutra which states A Yavayav Sandhi, which is Echo Yavayavaha. Then we also studied the Udeshya Vidhayabhava and the sutra prescribing this Udeshya Vidhayabhava in the Ashtadhyayi, in the system of Paninian grammar, namely Anudit Savarnasya Chapratya Yaha. Then after the application of this particular sutra to Echo Yavayavaha, we noted down the template examples of this particular sutra and this particular type of Sandhi. Then we took concrete specific examples to explain A Yavayav Sandhi where A Yav and A are the substitutes in place of A, O, I and A respectively. Then we studied some additional rules where the right hand side environment is not vowels, is the consonant here. We studied two such sutras, Vanto Yupratya Ye and Dhatos Tanne Me Tasyaiva, 6179 and 6180. These are the additional rules and now we shall study two more additional rules. But before going there, let us quickly study the main sutra stating the A Yavayav Sandhi which is Echo Yavayavaha. Echo Yavayavaha has got two words in it, Echaha and A Yavayavaha. This is 6178. Echaha is 6-1 of H, meaning in place of H. A Yavayavaha is 1 slash 3 of A Yavayav. H is a Pratyahara formed by capturing the sounds that appear in sutras 4 and 5 in the Pratyahara sutras. So there are four sounds which are part of H, namely A, O, I and A. An A Yavayav has got four substitutes, I, Ava, I and Ava. A Chi is continued and so Echo Yavayavaha means immediately before Ach that is a vowel, H is substituted by I, Ava, I and Ava respectively. On this background, let us study the additional sutra Kshaya Jaya U Shakyaar The. But before going there, we must remember one thing. As far as Echo Yavayavaha is concerned, the right-hand side environment is Ach. Then we saw two sutras, Vanto Ye Pratyaye and Dhatos Tanimik Tasyaiva, in which the right-hand side environment is not Ach. The right-hand side environment is a Pratyaye that begins with consonant year. And this same right-hand side environment in the form of a Pratyaye that begins with year continues even in 6181 Kshaya Jaya U Shakyaar The. Where we see that the domain of application of this sutra gets further contracted, both in terms of the meaning that is conveyed and also the word forms that are generated. We noted that in 6181 Dhatos Tanimik Tasyaiva, the scope of the sutra was contracted to the Dhatu. Now in this sutra that is further contracted and restricted only to two Dhatus, Kshi and G. So in this sutra, there are two words, Kshaya Jaya, which is 1 slash 2 of Kshaya Jaya and Shakyaar The, which is 7 slash 1, which means in the sense of possible to do Shakyaar. So the meaning of this sutra, overall meaning is this. Kshaya and Jaya are the forms having the higher substitution in place of A when conditioned by the suffix beginning with year, immediately following in the sense of possible to slay or destroy and possible to win. Once again, Kshaya and Jaya are the forms having the high substitution in place of A when conditioned by the suffix beginning with year, immediately following in the sense of possible to slay or destroy and also possible to win. Here are the examples. Here we have Kshi plus year to begin with and Kshi is substituted by Kshaya because of this year. So this year is added by 3197 and then by 7384 because of this year Kshi becomes Kshaya. So E is substituted by A. So this A is conditioned by this suffix year. In such a case, this A gets substituted by A year and so we have Kshaya plus year, Kshaya, something that can be slain or that can be destroyed as opposed to Kshaya, which means something that should be destroyed and not something that can be destroyed. So the derivation process ordinarily would stop at this stage, Kshaya plus year. There is no sutra prescribing this A to be substituted by A year. Vanto yi pratya ye states that O and O only are substituted by A and A when immediately followed by a suffix that begins with year. There is not any sutra which states A year and A year as the substitutes in place of A and I. Now in this case only A vowel is substituted by I year in both these cases. So we notice the contraction of the overall scope of application of this particular sutra. Such sutras are called nipatana sutras because they are too specific. So these two examples, they denote something special, some specific meaning, so that some specific meaning acts as the domain of operation of this rule and also the word form which is pertaining to two roots, kshi and ji. So this is a nipatana sutra in terms of meaning and also in terms of the form. So kshaya is a form that is generated in the sense of shakya, something that can be destroyed and kshaya is another form that can be generated but that will mean something that should be destroyed and not something that can be destroyed. There is a share of difference of meaning in these two words and their meanings. Similarly we have g plus year and g is substituted by j. In fact e is substituted by A because of this year suffix. This is once again stated by 3197 and because of this year this e becomes A by 7384 and now there is not any sutra which states A as the substitute in place of this A and so this sutra comes into play and substitutes A by A year and so we have j year plus year and so we get the form j year meaning something that can be conquered as opposed to j year. If we stop here because there is not any other rule that applies at this particular stage so the finally derived output would be j year but then that would mean something that should be conquered and j year would not mean something that can be conquered. There is difference of meaning the shade of these meanings is different something that should be conquered and something that can be conquered. kshayam papam jayam manahan that is the line stated in vayakarna siddhanta kavmudi kshayam papam papam is something that should be destroyed it is always not possible to destroy it but that should be destroyed and jayam manahan mind is something that should be conquered however it is not possible to conquer it but it should be conquered so we have the word j year, j year means something that can be conquered so if you have a sentence in which the word j year is used like a j year, a j year shakti for example here it means shakti or the strength which cannot be conquered a j year shakti something that can be conquered something that cannot be conquered a j year the explanation is this the verbal roots kshi to destroy or to slay and g to conquer appear immediately before a suffix that begins with consonant year the a substitute in the verbal roots kshi to destroy or to slay and g to conquer is caused by this particular suffix that begins with the consonant year in such a case now the substitute that ends in year in place of a which in this case is a year takes place in a limited domain of meaning in the sense of shakti so once again we state that applies in a very very limited domain of meaning as well as the words now we go to the next sutra krayasthadar the 6182 this is like the previous sutra 6181 another nipatana sutra the meaning of krayasthadar the is the following krayas is one slash one of kraya tadar the is seven slash one of tadar the tadar the means in the sense of that in the sense of that verbal root so the meaning of the sutra is the word kraya is derived by adding the suffix year to the verbal root kree to buy in the sense of something that is to be bought for something worth buying the word derived from the verbal root kree by adding the suffix year would be kraya so kraya and kraya even though are derived by adding the suffix year to the verbal root kree do mean different things kraya means something that is to be bought and kraya means something worth buying the shade of difference of meaning is visible here is the next explanation so here we have the derivation process where we take the verbal root kree and add the suffix year to it by 3197 then by 7384 this kree is substituted by kree where a is the substitute in place of e and so we have kree plus year now the derivation process actually stops here because there is not any rule which states the substitution aya in place of a at this stage however 6182 comes into play and says that substitute this a because this is part of the verbal root kree and a particular meaning is also intended so this kree is to be substituted by kraya a is to be substituted by aya and so we get the form kraya plus year kraya something that is bought and kraya if we stop just here kray plus year will mean something that should be bought or that is worth buying the explanation is this the verbal root kree appears immediately before a suffix that begins with consonant year the a in kray the a which is the substitute in the verbal root is caused by this suffix that begins with consonant year in such a case the substitute that ends in year in place of a which is aya takes place so this happens in a limited domain of meaning as well as very narrow very limited domain of the word the meaning is tadartha and the domain of the word is just the verbal root kree and nothing else after having studied these two nipatanasutras which act as exceptions to in terms of the environment which is right hand side environment and of course the meaning now we should study towards the end of our limited study of aya vayav sandhi the interrelation of sutras interrelation of sutras namely aengak padaantadati lopashakallasya and halantyam with let us take each sutra one by one first let us study the interrelation of aengak padaantadati 6.1.109 with echo aya vayavaha the sutra aengak padaantadati we shall study when we study the second type of aksandhi namely dvisthaniga ekadesha in detail later on this is the purvarupa sandhi stating sutra aengak padaantadati what it means is in brief in place of both aeng and a appears one substitute the earlier stated one that is purvarupa when this aeng appears at the end of a pada followed immediately by a short a I repeat in place of both aeng and a appears one substitute the earlier stated one purvarupa when aeng appears at the end of a pada followed immediately by a short a remember short a so we have this is the pada earlier pada at the end of which appears aeng before that there are some sounds and this pada is followed by the other pada at the beginning of which is short a remember not any other a short a followed by some other sounds then in this case the sutra 6109 would apply and the output generated would be aeng that is all and this a is not there so we have only aeng so aeng is one substitute in place of aeng plus a and the concrete examples are of this kind we have harai as another pada and ava as another pada both of them coming close in close proximity in the samhita mode and so now we have a situation where a which is part of aeng is coming at the end of one pada so this is at the this is padaanta followed by a and so now 6109 applies and in place of this a and ava we have just one a over here so the output generated primarily is hara ava to show the boundaries we can say that this is harai plus ava the output generated that is harai ava similarly vishno plus ava where o appears at the end of a pada vishno is another pada ava is another pada they come into close proximity in the samhita mode so o which is padaanta is immediately followed by a and so 6109 applies and here we have vishna ending in consonant o coming in place of o and a followed by v now if we show the pada boundary we can show that vishno as the previous pada and v as the next pada joining together we get vishno v o vishno protect o harai protect that is the meaning of these words now in this case if we observe closely we have a in this case we have a followed by a in this case we have o followed by a the scope of application of h o ava ava as well now this particular rule 6109 requires some special conditions h o ava ava requires h immediately followed by ach that is all but this sutra 6109 requires not h but aing which is part of h this also requires that this aing appears at the end of a pada and this also requires that the following vowel is short and not any kind of ach we noted that h o ava ava requires h there is no condition that it should be at the end of a pada it can be at the end of a pada or it can be within a pada and any ach is the right hand side environment for h o ava ava but for 6109 some specifics some special conditions are required all this makes the domain of application of this particular rule 6109 much shorter than 6179 and in this shorter domain 6179 does not apply so this is how aingpadaanta dati is interrelated with h o ava ava now let us look at the 2nd sutra lopas shakallesya and its interrelation with h o ava ava lopas shakallesya means y and v appearing at the end of a pada and preceded by short a or long a any a and immediately followed by a sound mentioned in the pratyahara as so this y and v is deleted according to shakalleya shakalleya is the name of a grammarium according to shakalleya this y and v appearing at the end of a pada and preceded by a whether it is short or long and immediately followed by a sound mentioned in the pratyahara as this y and v is deleted according to shakalleya and the tradition says that because the sutra mentions the word shakalleya and according to shakalleya these y and v are to be deleted in the specific environment so according to panini these y and v are not to be deleted overall this results in the optional deletion of y and v in these environments just to note that the word ash stands for all vowels plus semi vowels plus consonants 5, 4 and 3 plus consonant her so all these they are covered in the first ten sutras in the pratyahara sutras to put it in the form of an equation we can show some examples we can say that if aya, aya, ava and ava appears at the end of a pada so they are preceded by some sounds okay so this here comes at the end of a pada preceded by a here comes at the end of a pada and preceded by a and obviously there are previous sounds and all these are followed by another pada at the beginning of a pada comes ash then the output generated is twofold once you have here deleted and were deleted so a, a, a and a plus ash or as it is aya, aya, ava, ava plus ash this would be the resultant form optional deletion for example we have already seen this example vartate so a comes at the end of this pada followed by asha where a comes at the beginning of this pada so 6178 applies and this a is substituted by aya so we have vartateya plus asha and now by the application of 8 3 19 this year will be optionally dropped so we have vartate asha and we have studied several examples of this kind when we looked at specific examples of echo yava yava here are some of them labhate plus ishtam here we have a followed by e and 6178 applies a is at the end of a pada e is at the beginning of a pada e is ash and so we have e is also ach and so we have echo yava yava applying and the output generated is labhateya ishtam now in this case here comes at the end of a pada preceded by short a followed by e that is ash and so this year according to shakaliya gets optionally deleted that is labhate ishtam and according to panini it is not deleted so we have labhateya ishtam both these forms are generated similarly vartate ishvaraha here we have a coming at the end of a pada followed by long e at the beginning of the second pada and so echo yava yava applies we get vartateya plus ishvaraha as the output and in this case here coming at the end of a pada preceded by short a followed by e that is ash so 8319 applies and this year gets optionally deleted so we get 2 forms vartateya ishvaraha or vartateya ishvaraha similarly we have vartateya followed by asha where we have i coming at the end of the pada followed by a so echo yava yava applies and we had vartateya plus asha and so this year coming at the end of a pada preceded by a so long e in this case followed by a that is ash so this year gets deleted by the view of shakalya and according to the view of panini it is not deleted so we have these 2 forms vartateya asha and vartateya asha what is important to remember over here is that 8319 requires the output of 6178 as input the output of 6178 namely echo yava yava is an input to 8319 then this 8319 modifies that input and generates an optional output now this optional output is not visible to any rule in 6-1 for example and this is stated by purvatrasiddham 821 so what do we do so we do not apply any other rule to this output of 8319 even though the scope of application of another rule is visible to us that scope of application is not visible to the other rule within the system as per the systemic rule 821 so in varta and asha where you have a followed by a which is the scope of application of 6-1-1-0-1 akasabar ne dirgaha we still do not apply 6-1-1-0-1 and do not generate varta asha this is not generated this is not desirable this is very important as per as the interrelation between 8319 and 6178 is concerned and now the interrelation between 6178 and 132 132 is halantyam what it states is that any consonant at the end of an element in the original enunciation is termed a marker or ith and then it is deleted by 139 tasyalopah I repeat 132 halantyam says that any consonant at the end of an element in the original enunciation is termed a marker or ith and is deleted by 139 now this rule and the term ith is not applied to year and were which appear at the end of the substitutes stated by 6178 H.O.Yavaha H.O.Yavaha H.O.Yavaha the main reason is that there is no purpose for them being marked as ith no operation is stated making year and were markers as triggers so there is no point in giving them the ith and therefore deleting them this is an explanation by the later paninian grammatical tradition this is the interrelation between halantyam and H.O.Yavaha to summarize what we have studied so far in terms of A.Yavaha is the following we studied the second instance namely A.Yavaha of the first classification namely Ekasthanika Ekadesha of the Vawel Sandhi in detail we studied the sutras stating this particular A.Yavaha Sandhi we studied the meaning of these sutras their implications, their examples and also the exceptions we also studied the interrelation of sutras in this particular regard notable amongst them is Lopashakalya Sya which is stated in the Asidha Kanda which modifies the output of A.Yavaha and the output of Lopashakalya Sya is not visible to the earlier sutras so we do not apply other Sandhi rules on the output of Lopashakalya Sya now hereafter we study the second classification of Vawel Sandhi namely Dvisthanika Ekadesha two substituents and one substitute this we shall study from the next lecture onwards thank you very much