 Welcome, I welcome you all to this lecture in the course Sandhi in Panimian Grammar. We continue studying Hull Sandhi or the consonant Sandhi. Hull Sandhi is the Sandhi which replaces a Hull and Hull is a consonant. We studied two types of Hull Sandhi, Ekasthanika Ekadesha and Ekasthanika Dvyadesha. Ekasthanika Ekadesha is one substituent replaced by one substitute, Ekasthani and Ekadesha. Ekasthanika Dvyadesha means one substituent replaced by two substitutes, Ekasthani Dvyadesha. Ekasthanika Dvyadesha is that type of Hull Sandhi that we are going to study now. So far, we have been studying Ekasthanika Ekadesha and we have studied several instances of Ekasthanika Ekadesha, mainly Shtutva Sandhi, Shtutva Sandhi, Anusvara Sandhi, Varasabharana Sandhi, Anonashika Sandhi, etc. Now, we are focused on Ekasthanika Dvyadesha where there is one substituent which is replaced by two substitutes. So A plus B is the environment, they are in the Samhita mode where B follows A immediately. In this environment, A gets substituted by AX. So there are two substitutes and there is one substituent. This is what is Ekasthanika Dvyadesha, the diagrammatical representation. There are three instances of Ekasthanika Dvyadesha, Shtutva Anusvara Sandhi, Dvir Vachana Sandhi and Agama Sandhi. And we have already studied Dvir Vachana Sandhi before. In this particular lecture, we will be focusing on Agama Sandhi and we will be dealing with the Shtutva Anusvara Sandhi. In the next lecture, this is done because it is linked with the next chapter called Visarga Sandhi. So, let us focus on the Agama Sandhi. What is an Agama? Agama is translated by the word augment. It is an augment. Certainly, it is not a meaning bearing unit, but it is a word building unit. It adds to the building of the word. The literal meaning of the word Agama would be one who comes, Agama. In the Paninian Grammatical Tradition, Agama is described like a friend, Agamaha Mitravat. An augment is like a friend. What it means is it only adds a particular verbal element to an already existing element. Here are some examples of Agamas for you. At and you see a added here. At stands for a. So, a patat has got this at over here. At and you have a dhat. This a consists of at. Not means na. So, here you have Ramanaam. This na, this is not. Mook. And you have the word Yajamana. This ma over here is mook. Pook. Sthaapan. The p sound that you see in between is the augment. And num means na. And you have example like Vandana in which you see this na, which is this num. So, in all these examples, pata is the verbal root. A dha is the verbal root. Ram is the nominal root. Yajam is the verbal root. Stha is the verbal root. And Vandana is the verbal root. In all these cases, augment a, a, nut, mook, pook and num, they are added. Now, where do we add the augments? What is the exact location or exact place where the augment gets added? Paninian grammar has clearly stated this answer to this question in the following sutras. The first one is adyantau taketau 1146. What this means is that the augment with the marker t is made the initial part of the hole to which it is added. And the augment with the marker k is made final part of the hole to which it is added. I repeat, the meaning of adyantau taketau is this. The augment with the marker t is made the initial part of the hole to which it is added. And the augment which is with the marker k is made final part of the hole to which it is added. Here is an example. Add augment it to an Ardhadhatuka suffix which begins with wul. That is the meaning of this particular sutra. I repeat, add augment it to an Ardhadhatuka suffix which begins with wul. Here is an example. So, we have patha as the verbal root to which is added the suffix the which is the past passive particle participle suffix patha plus the. The is an Ardhadhatuka suffix which begins with wul. So, now it is to be added to it and as per 1146 it is made an initial part of the suffix the. So, we get patha plus etha as the next step of derivation and finally we get the form pathita. So, because it has got t as a marker this e is added at the beginning of the hole that is t and therefore we get etha as the output generated on the next stage of derivation. Then let us take another example anemuk 7282 and this is an example where the augment ma has the marker ke muk. What anemuk means is that immediately before ana add the augment muk ma to an anger which ends in short e. I repeat immediately before ana add the augment muk to an anger which ends in short e. Now we have patha e plus ana patha e is an anger ending in short e followed by the suffix ana. So, 7281 applies and adds the augment muk to this e of the anger. So, we get patha e muk ana and when we join them together we get patha ma ana. So, muk having ke as a marker indicates that this augment muk is to be made the final part of the hole patha e is the anger to which muk is added muk is made the final part of it. So, we have the form patha ma ana derived. Similarly, there is one more sutra mithachontyat paraha 1147 which also talks about the place where the augment is added. Mithachontyat paraha means an augment with marker muk is added after the final vowel of an element to which the augment is to be added. I repeat an augment with marker muk is added after the final vowel of an element to which the augment is to be added. For example, when we are deriving the nominative plural form of the word chatur. So, we have the stage chatur plus us and here the sutra 7198 chatur ana duhor am udattah this applies and it says that add the augment arm to chatur where exactly should be added and the answer is provided by 1147. So, this augment a is to be added to the words chatur and ana duhor immediately before the first 5 suffixes stated in 412 that is the meaning of 7198 and so now this a is to be added after the final vowel in chatur that is after this u. So, we add it immediately after u so chatur a and r then we do the yand sandhi and we get chatur a ras and chatur a raha which is the finally derived form. So, midachontyat paraha says that any augment which is having ma as the marker that augment should be added after the final vowel of the element to which the augment is added. These are the two sutras adyantav takitav and midachontyat paraha which talk about three different positions where the augment is added and how specific markers trigger these operations. Namely ta triggers the operation of adding the augment at the beginning, k triggers the operation of adding the augment at the end and ma adding the augment immediately after the final vowel. Now, let us look at another important aspect of agamas namely that agama is also treated as an adesha adesha is a substitute how can agama be treated as an adesha. So, given an element a b is added to it and b is an agama what this in a nutshell stands for is that of course this b is added before a or after a. But what this addition means is that given a as a string which is an input the operation is generating a b or b a as the output. So, in a way a is the substitute and a b or b a is the substitute a is the sthani and a b or b a is the adesha. a is considered a substitute and a b or b a is considered a substitute. To put it differently in the words of the Piyakaranamahabhashyakara Patanjali we can say that anagama ka naam sagamakaha adesaha a is anagama covered a does not have an agama. So, it is anagama and a b is sagama together with anagama. So, in place of an anagamaka word anagamaka verbal element a we have a sagamaka verbal element a b or b a. All this indicates is that in the sutras prescribing the or describing the agamas there is need of use of the sixth case. So, that the agamas can become part of the element to which they are added. Now, let us take a look at the sutras that we are going to study in this particular lecture in particular. So, they are Let us look at the first sutra in detail and study it. This sutra has got three buzzers which is 6 slash 2 of gna which means sounds and gna. Gna means in place of cook took is 1 slash 1 of cook took. Cook took means cook and took. Cook has got k as the augment took has got t as the augment. Shari shari is 7 slash 1 of shar meaning shar shar and sar. So, shari means immediately before shar shar and sar. The words continued in the sutra are padhasya 6 slash 1 of padha in this case it means part of and va that is optionally. So, in a nutshell the sutra would mean the following immediately before shar shari at the end of a padha padhasya. Sounds gna and gna are substituted by gna plus k and gna plus t respectively and optionally. Now, here again we apply the principle of correspondence where gna ho and cook took they are matched in terms of the numbers. Gna ho has got two elements cook took also has got two elements. So, the first in gna ho matches with the first in cook took and that is why when you have gna at the end of a padha. At the end of a first padha followed by shar and then the output generated is gna and k at the end of this padha plus shar. Similarly, if gna appears at the end of a padha and is followed by another shar then in place of this gna you put gna and t at the end of the padha followed by a shar. So, these are the inputs and these are the outputs generated by 8328. Here are the examples. First you have prang shete. So, here there is gna at the end followed by shar which is a shar. So, now as the output you add k. So, you have prang k and shete and then prang k and shete another sutra just shorty applies and then you have prang shete. Then you have prang shete. Once again you have gna at the end of this padha followed by shar which is a shar and then you have prang and shete and this k is added. And so then after this you have another vartika which we have already studied and so this k becomes k and so you have prang sheshthaha and then this k and shar gets into shar. So, you have prang sheshthaha or prang sheshthaha optionally. Similarly, you have prang plus sate and once again k is added and so you get the output prang sate. Similarly, you have prang plus sate and so this vartika appears at the end of the padha followed by shar and so this vartika is added with an augment t. So, you have vant shete and then once again the sutra just shorty applies and substitutes this shar with shar and so you have vant shete that is vant shete. This is an optional example, vant shete. All these examples are optional. Let us now look at the next sutra stating the agamasandhi namely dasi dhut. The augment stated here is dhut. There are 3 padhas in the sutra daha, see and dhut. Daha is 5 slash 1 of dhut which means immediately after dhut. See is 7 slash 1 of dhut which means immediately before dhut and dhut is 1 slash 1 of dhut which is dhut and this dhut indicates that this is to be added before. Now, in this case a peculiar situation has arisen because this is an augment and we need a shashti vibhakti, the sixth case in the sutra so that we know where this augment is to be added. Unfortunately, we do not have a sixth case over here. We have a fifth case and the seventh case in which case a parimhashasutra uvaya nirdeshe panchami nirdeshobaliyaan comes to our help and says that in case where you have panchami and saptami and sandhi operation, agama operation is to be performed, then you consider the fifth case more strong, more powerful and then consider seventh case weaker and then change it to the sixth case. So, see is converted into a generative case sahah. So, now we have generative case and we know this sahah means in place of. So, now the overall meaning of the sutra is sahah which comes immediately after dhah, sahah which comes immediately after dhah which comes at the end of a parimhashasutra. This sahah is substituted by dhah plus sahah and this is done optionally. So, which comes immediately after dhah at the end of a parimhashasutra is substituted by dhah plus sahah optionally. So, here is an example. So, we have shad plus santaha, dhah comes at the end of this parimhashasutra followed by sahah and so now it 329 applies and add the augment dhah in between. So, we have shad plus dhah santaha. Then by the application of other rules like kharicha dhah gets substituted by thah and so shad santaha and then this dhah is substituted by thah and so we have shat santaha, shat santaha has the finally derived form and of course this is optional. Let us look at the next sutra, nashchah. This sutra has got 2 padas, naha and chah. Naha is 5 slash 1 of n, which means immediately after n, there are the words continued. C, which is 7 slash 1 of sah, which means immediately before, dhut, which is 1 slash 1 of dhut, which goes to show the augment dhah and the marker ta indicates that it is to be added before. Vah means optionally. The parimhashah ubhayan nirdeshe panchami nirdesho baliyan also continues to apply here and so C gets converted into sah, that is in place of sah and now we get the meaning of the sutra, namely sah, which comes immediately after n, which comes at the end of a pada is substituted by dhah plus sah optionally. So this sah, which comes immediately after n, this nah comes at the end of a pada and so this sah is substituted by dhah, dhah plus sah optionally. Here is an example, a very peculiar example where in Sanskrit you have 6 consonants without a vowel in between them. So we have tilan stri avapati as a sentence and n is at the end of a pada followed by sah at the beginning of this pada and now here we add this dhah. So tilan stri avapati and then you have yansandhi tilan stri avapati and then you add dhah over here, tilan dhah stri avapati. So tilan stri dhah gets substituted by thah because this sah follows by the sutra kharicha and so we have tilan stri avapati and finally we have tilan stri avapati. Na, the, sir, the, re and ye, 6 consonants without a vowel in between, a very, very peculiar example. You won't find such examples often. Let us study the next sutra describing the augments which is shi tuk, 8331. This particular sutra has got two padas, shi and tuk. She is 7 slash 1 of shi which means immediately before. Tuk is 1 slash 1 of tuk which eventually means th which is to be added later. The words naha continues, va continues and padashya continues and then obviously shashchoti also applies. Optionally and we get this meaning. Immediately before shi, immediately before shi in place of na which comes at the end of the pada substitute na plus the optionally. Immediately before shi in place of na, naha which comes at the end of a pada, padashya substitute na plus the tuk. Do this optionally. And after we do this operation, we get four forms which are stated by this particular verse. It says, nya chhau, nya chacha, nya chasha, nya shaviti chathustayam, rupana mihatuk chhatva, chalopanaam vikalpanath. There are four forms that are generated and let us see what those forms are. So, if we have an example of this kind, san followed by shambhu where na comes at the end of this pada, na followed by this chhau. So, now this th is added in between. So, santh shambhu, th is added to na. It is part of this left hand side element santh and shambhu. So, we have santh plus shambhu. Then stos chanas chuhu applies, converts this th into chhau. So, santh shambhu. Then because of chhau, this na is substituted by nya. So, we have santh and shambhu. And finally, this chhau is substituted by chhau. And so we get santh shambhu. This is the finally derived form. Now, these are all optional forms. So, this th is added optionally. So, we get this one form santh shambhu. After the application of stos chanas chuhu, na gets substituted by nya. So, this one form is ready, santh shambhu. And then after we add the augment th, we then get this santh shambhu. This is one form. And optionally this chhau becomes chhau. And so we get these two forms, santh shambhu and santh shambhu. In this case now, santh and shambhu. This chhau is optionally dropped by the application of the sutra jharo jhari savarni. And so we get santh shambhu as the finally derived form. So, we have four of these forms. Here you have yin and chhau. Here you have yin and chhau and chhau. Here you have yin, chhau and chhau. And here you have only yin and chhau. So, going back to the previous slide, you have yin chhau, yin chhau cha, yin chhau cha and yin chhau. So, this is yin chhau, yin chhau cha, yin cha cha and yin cha. There are four forms that are generated as a result of this particular sutra and also the other sutras which gets triggered. Let us now study the final sutra in this particular Agama-Sandhi part, namely, There are five paddas in this sutra. Namaha, rasvata, achi, namut and nityam. Namaha is five slash one of nam, which means n, n and m. Namaha means immediately after nam. Then we have rasvata, which is five slash one of rasva, that is a short vowel. So, immediately after a short vowel. Then we have achi, which is seven slash one of ach. And achi means immediately before a vowel. Namut is one slash one of namut, indicating that it is a substitute. And nityam means obligatorily. So, the sutra means the vowel ach, which comes immediately after a nam at the end of a padda and which are preceded by a short vowel is obligatorily substituted by nam plus ach. So, here we have example, rasva followed by nam, these are at the end of the paddas, followed by an ach. Even this an input, this ach will now get augmented with the nam. So, the output generated is rasva plus nam plus nam plus ach. So, we have the concrete examples. Pratyang plus atma, where n comes at the end of this padda preceded by a short vowel. So, here there is rasva followed by n plus ach, this ach. And so now this ach is added with the augmented nam, which in this case is matching with this n namely n. So, you have pratyang and ngatma, pratyang plus ngatma as the output generated. Finally, we have pratyang atma. Similarly, sugan plus isaha, sugan plus isaha, ana appears at the end of the padda, followed by e which is a vowel. This ana is preceded by a short vowel that is a. So, the conditions match for the sutra, namo, rasvadaji, namo, nityam. So, then this e will be added with the augmented namat. And so now the augmented should be matching with this ana and so the augmented will be ana. So, then we have sugan plus anisha. Finally, sugan nisha, that will be the output generated. Similarly, you have san plus ach, where na appears at the end of a padda preceded by a short vowel and followed by another vowel. So, this following vowel gets the augmented namat, which in this case is na. And so we have the output generated namely san plus nachchutah, that is san nachchutah. So, to summarize the augments or agamas added to consonants bring about modifications in the consonants. We have studied this with various example like sign shambhu and so on. Meaning is not an input in any of these agamas. Sometimes meanings become an input, but in very rare cases, which are also listed by Karnini between 6.3, 6.1, 134 to 6.1, 157. Here we come to the conclusion of the agamasandhi. Next, we study the sattva anusvara sandhi. Thank you very much for your patience.