 I welcome you all to this lecture in the course Introduction to Paninian Grammar. In this lecture, we are studying the functions of features of sounds. So far we have studied the process of speech production through the source and now we are studying the functions of the features that are described in the Paninian grammatical tradition of the sounds thus produced. This is the basis for the entire grammatical system that Panini has built. So we studied this source Paniniya Shiksha atma buddhya samet tyarthan mano yungte vivaksaya manah kaya agne mahanti sapre rayati marutam marutas turasi charan mandram janayati svaram sodir no murdhyavihato vaktram apad de marutah varnan janayati And then we said that there are eight stages. First atma buddhya samet tyarthan, second mano yungte vivaksaya and we said that these two they form the cognitive base and the rest of them are physical or biological. Manah kaya agne mahanti is the third, sapre rayati marutam is the fourth, marutas turasi charan mandram janayati svaram is the fifth, sodir no murdhyavihato is the sixth, vaktram apad de marutah is seventh and the eighth and the final one is varnan janayati when the audible speech sounds are produced. We have been repeating these verses and also these stages for some time now there is a purpose why we repeat this. The fact is that these sources they should be studied and they should be studied again and again and that is the reason why we have been repeating the sources. Now the process of speech production thus described in the paniniya siksa produces the sounds and the sounds are also described to possess certain features. We have also seen this, swaratha kaalata sthanath prayatnaanupradanatha, length kala or pramana then place of articulation sthana, effort of articulation namely prayatna and pitch or tone swarha. These are some of the features that these sounds have on the basis of which we can classify these sounds. And we did study the classifications as well namely the vowels and consonants and within the consonants also we studied the consonants which are called antastha or semi-vowels then sparshah the five classes then the usmah subelans shah, shah, shah and her and ayogavah. Anuswara, visargah, jivvam uliya and upadmaniya and we noted down features of each and every sound in terms of the sthana the place of articulation and the prayatna. Within the prayatna we saw that there are two types of prayatnas described in the paniniya grammatical tradition namely the abhentara prayatna and we describe this as the effort that is required to produce a sound within the oral cavity after the breath enters the oral cavity and the second one is bayhap prayatna the external one external to the oral cavity the windpipe the roof of the windpipe etc vocal cords etc. So after having studied the features of each and every sound it is important for us to study the functions of these features and we have been saying about them also when we summarized the entire discussion. So let us study these functions in little detail and keep the other details for future course. So there are two important functions noted down on the slide the first one is savarana or homogeneous sound set this is an important function of the features of these sounds. The concept of savarana is being described in the astadhyayi in 1.1.9 and 10 and we shall study these sutras. The second important function is sadrushatama adesaha closest candidate being the substitute in place of a substituent this is stated by sthanay antaratamaha 1.1.50 and we shall study these functions in detail from here onwards. This will give us a clear idea about the description of sounds in this particular manner. We also said that this set of features designed and described by the paninian grammatical tradition can be studied further using the modern technological tools. In fact modern linguistics also studies these features of sounds and in fact they have come up with some other features. This can be compared later on but the point remains and that is that the paninian grammatical tradition at an early date did know about these features whether all of them stand the scientific tests that we have today or not is immaterial the point is that these features were noticed and a system was built on the basis of these features. Most of them are scientific most of them do stand the scientific tests that we have today some of them and their description needs to be revised but that apart it is important to note that an entire system given the scientific base is built upon these features. Let us now study the concept of Savarna in detail. What is the concept of Savarna? It is described as one sound is homogeneous with another, similarly one sound is homogeneous with another set of sounds not just one sound but another set of sounds on the basis of certain criteria and this criteria are defined by the two sutras together namely Lya Sya Prahyatnam Savarnam 119 and Nath Jhalau 1110. So there is some representation that seems to be the task once you define which sounds are homogeneous with one another so that one sound can represent all the Savarna or the homogeneous sounds. So Savarna-Grahana seems to be the other function related to this concept of Savarna. What is Savarna-Grahana? The sound mentioned in the Pratyahara Sutra which is homogeneous with another set of sounds represents that set of sounds. This is what is Savarna-Grahana. Also stated by Anudit Savarnasya Chapratya Yaha Panini 1.1.69 of the Ashtadhyay. Let us look at 1.1.9 where Savarna is defined and the sutra reads Tulya Sya Prahyatnam Savarnam. Tulya means similar, Asya means place of articulation, Prahyatna means effort of articulation. And in this case the tradition interprets this word to refer to an internal Prahyatna or Vyantara Prahyatna, the effort of articulation that happens inside the oral cavity as described by the Panini grammatical tradition. The word that is understood in the sutra is Shabda Rupam. This is available to us by the very first principle of the meta language of Panini. Shabda Rupa is word form, in this case form of sound. So all this put together the meaning of 1.1.9 is the following namely that the form of sound whose place of articulation and internal effort of articulation is same as that of the other such sounds are called homogeneous to each other, they are called Savarna of each other. This is the meaning of 1.1.9 and now let us look at 1.1.10. There are two words in this sutra, na and ach halau, ach halau which is once again consisting of two components ach and hal, so na ach halau, Tulya Sya Prahyatnam the earlier sutra is continued and all this put together the sutra means vowels and consonants ach is a vowel, hal is a consonant. Even if have similar place of articulation and similar effort of articulation, they are not to be called homogeneous to each other, they are not to be called as Savarna of each other. Now let us look at the sounds which are Savarna after having put both these sutras together we can say that those sounds are homogeneous to each other whose place of articulation and effort of articulation in this case the internal effort Abhentara Praethna is similar to each other, they are called Savarnas except when this happens in the case of vowels and consonants. Now let us study which sounds are Savarna, so take for instance the vowels first let us look at the vowel er, so 6 rasva of er, 6 dirga varieties of a and 6 pilata varieties of er, all these 18 varieties all these three sets have similar sthana namely Kantha or Vilam and similar Abhentara Praethna namely Vivrata, so now they are to be termed Savarna with each other, they are homogeneous sounds of each other, similarly if we look at 6 rasva er, 6 dirga er and 6 pilata er, all these three sets they have same sthana that is talu and same Abhentara Praethna namely Vivrata, so now all these 18 they are to be termed Savarna of each other, homogeneous of each other, similarly 6 rasva er, 6 dirga er and 6 pilata varieties of er, all these three sets they have similar sthana namely Osthav or lips and they have similar Abhentara Praethna namely Vivrata and therefore now they are to be termed as Savarna following a 1.1.9 as well as 10, here there is no question of 10 arising because these are all vowels, similarly 6 rasva er and 6 dirga er and 6 pilata er all these three sets have similar sthana namely Murdhan, roof of the oral cavity and similar Abhentara Praethna namely Vivrata and therefore these 18 sounds they are to be termed as Savarna or homogeneous of each other, similarly 6 rasva varieties of luv and 6 pilata varieties of luv, luv all these sets they have similar sthana namely Danta and similar Abhentara Praethna namely Vivrata and therefore these 12 varieties they are to be termed Savarna or homogeneous of each other, similarly 6 dirga varieties of A and 6 pilata varieties of A these sets also have similar sthana namely Kanthatalu and similar Abhentara Praethna namely Vivrata and therefore they are to be termed as Savarna homogeneous of each other, similarly 6 dirga varieties of A and 6 pilata varieties of A all these sets have similar sthana namely Kanthatalu and similar Abhentara Praethna namely Vivrata and therefore they are to be termed as Savarna or homogeneous of each other, same thing happens with O as well, 6 varieties of O and 6 pilata varieties of O all these dirga and pilata varieties have similar sthana namely Kanthoshthau, Kantha and Ostha and Abhentara Praethna is Vivrata therefore these 12 varieties are called Savarna with each other, similarly we have 6 dirga varieties of A and 6 pilata varieties of A, all these sets they have similar sthana namely Kantha and Ostha and similar Abhentara Praethna namely Vivrata and therefore these sounds are to be termed as Savarna or homogeneous of each other, next now the vowels are over we now go to the consonants remember 1110 says that vowels and consonants cannot be Savarna which assumes that there are some cases where the place of articulation and the Abhentara Praethna internal effort of articulation of some consonants and vowels is same similar but still the sutra says no they are not to be termed as Savarna but within the consonants there are some consonant varieties which can be termed as Savarna, let us see which ones are to be called as Savarna. So, there are two varieties of year we have noted the nasalized and the non-nasalized they have similar sthana namely Talu and similar Abhentara Praethna namely Ishatsprashta that is slight contact or slight touch of the tongue with the place of articulation and these two varieties of year namely year and year they have to be termed as Savarna of each other. Same is the case with l, where there are two varieties one is nasalized one is non-nasalized l and l and both of them they have sthana namely Danta and Abhentara Praethna Ishatsprashta and so they both can be termed as Savarna of each other. Now, let us look at the next sound V which has two varieties a nasalized one and a non-nasalized one V and V both of them they have the sthana namely Danta and Oshth, Oshtham, Danta and Oshtham and the Abhentara Praethna is Ishatsprashta slight contact or slight touch of the tongue with the place of articulation and therefore both these varieties they are to be termed as Savarna or homogeneous of each other. Then we have a peculiar case Panini has mentioned something like Koo, Koo stands for and these are the five sounds consonants they have similar sthana namely Kantha and similar Abhentara Praethna namely Sprashta or contact or touch of the tongue with the place of articulation and these five are to be termed Savarna of each other and they are referred to as Koo. Similarly Chu namely Chha, Chha, Jha, Jha and Nya. They also have similar sthana namely Talu or palette and the Abhentara Praethna of all of them is Sprashta touch of the tongue with the place of articulation and therefore all these five they are to be termed Savarna of each other and they are also referred to as Chu. The next set of sounds is Tu namely T, T, D, D and N. They have similar sthana namely Moordhan or roof of the oral cavity and similar Abhentara Praethna namely Sprashta or contact or touch of the tongue with the place of articulation and therefore now these five they are also to be termed Savarna of each other and they are called Tu. The next set of sounds is Tu, T, D, D, N. They are called Tu. These five sounds namely Tu, T, D, D and N. They have similar sthana namely Danta and similar Abhentara Praethna namely Sprashta or contact or touch of the tongue with the place of articulation. So now they are to be termed as Savarna, homogeneous of each other and these five they are referred to by the word Tu. Now there is a set of sounds which is called Tu. This consists of five sounds P, P, B, B and M. These five sounds have similar sthana namely Oshthav or lips and the Abhentara Praethna is Sprashta, contact or touch of the tongue with the place of articulation. Therefore now these five are to be termed as Savarna or homogeneous sounds of each other and they are termed as Pu. So these class consonants Cu, Chu, Tu, Tu and Pu this is how they are referred to. They are Savarnas of the consonants belonging to that respective class because of these features. Now we can call them as Savarna of each other. It is also equally important to note down which sounds are not Savarnas, which sounds are not to be called as Savarna of each other. After having seen which sounds are Savarna it is equally important to note which sounds are not termed as Savarna using the two definitions provided by the grammar of Panini namely 119 Tulayase Praethnam Savarnam and Nadjhalav 1110. Now here are the sounds which are not to be termed as Savarna of each other. They are first of all A and H. A is a vowel, H is a consonant. A is ach, H is hall. Even if they share the sthana namely Kantha and Abhyantara Praethna namely Vivruta or open they are not to be termed as Savarna following A1110 because A is a vowel and H is a consonant. Nadjhalav, they are not to be termed as Savarna. The next set of sounds which are not to be termed as Savarna is E and Sh. E is a vowel, ach, sh is a consonant, hall and they are not to be termed as Savarna even if they share the sthana and Abhyantara Praethna. The sthana of E and Sh is Tadu and the Abhyantara Praethna of E and Sh is Vivruta and still they are not to be termed as Savarna following 1110 which says that a vowel and a consonant cannot be termed as Savarna even if their place of articulation and the effort of articulation is the same or similar because E is a vowel or ach and Sh is a consonant or hall application of 1110 is done and that is why they are not termed as Savarna of each other. Similarly R and Sh they are also not to be termed as Savarna even if they share the sthana namely Burdhan or roof of the oral cavity and the Abhyantara Praethna namely Vivruta or open. The reason being that R is a vowel and Sh is a consonant, R is ach and Sh is consonant. Following 1110 not Jhalau they are not to be termed as Savarna. Next L and S they are also not to be termed as Savarna. Why? Even if they share the sthana namely Danta and Abhyantara Praethna namely Vivruta or open they are still not to be termed as Savarna because L is a vowel ach and Sh is a consonant namely hall. Following 1110 which is not Jhalau these two sounds are not called as Savarna. So, to summarize we can say that any sound which has the similar place of articulation and the similar effort of articulation namely the Abhyantara one internal one can be called as Savarna of another sound by default. Now for the system of Panini the consonants and vowels they need not be cannot be termed as Savarna and therefore by making an explicit rule Panini prohibits the term Savarna to a consonant and the vowel they do not have this particular relationship. This is a systemic need of Paninian grammar. Now after having studied which sounds are termed Savarna and which sounds are not Savarna let us see what is the use of the term Savarna. What is Panini going to do with this term Savarna? So, we know that sounds have features and there is some commonality between these features and using this commonality Panini has designed the term Savarna by which one particular set of sound can be assigned a super feature called Savarna. Now what is the use of this super feature and that is what we are going to study now. Once the sounds are termed Savarna with reference to each other one sound can be mentioned in an enunciation only one sound can be mentioned in the initial enunciation and it can be said to represent the remaining Savarna sounds. This is what Panini does. Now after having studied which sounds are Savarna and which sounds are not Savarna let us study what is the use of the term Savarna. Once the sounds are termed Savarna with reference to each other one sound can be mentioned in an enunciation one sound can be mentioned in the initial enunciation and then it can be said to represent the remaining Savarna sounds. This is how the system will be built and this is what Panini does in mentioning the sounds in the 14 pratyahara sutras that we have already studied when we studied the ith saudhnya by 1169 Panini says that these sounds which are mentioned in the 14 pratyahara sutras namely ayun etc and kuchu tu tu and pu they stand for their Savarna sounds that is all. This is how Panini achieves brevity first of all by assigning the features to sounds in terms of the place of articulation and the effort of articulation and the length etc and then creating another super feature in terms of the Savarna Panini mentions only one of the Savarnas in the pratyahara sutra and then says that this one sound represents all its Savarnas. This is how he achieves the brevity. So here is an example also the grammatical operations that should be stated with reference to a particular set of sounds which are Savarnas this is how the term Savarna is used that grammatical operations are also stated with reference to this super feature. So now Panini uses only one sound and uses 1169 to state what is needed. He uses for example the word asseer which is the 6 slash 1 of a as the substituent for example in 7.4.32. Now by 1169 this means that the substitution stated by 7 432 is applicable to all 18 varieties of a which are Savarna of a and so the substitution E as is visible over here which substitutes a here which is a short a and Shukla therefore becomes Shukli similarly can be applied to mala where a which is a long variety of a gets substituted by E the substitute stated in this 7.4.32. So this a stands for short variety of a as well as long variety of a namely a as well as Plutha variety of a which is the third variety of a. So this a stands for all its 18 varieties this is how Panini uses the term Savarna when stating a grammatical operation to account for the linguistic usage. To summarize we can say that the features of sounds noted by Panini serve the purpose of brevity in the system of grammar. The grammarian can mention a big set of sounds briefly by the mention of one of them and then later on can use the term Savarna which is based on these features to indicate all of them and to describe a particular grammatical operation based on these features. So rules sutras can be based on these features to account for the overall linguistic usage. I thank you for your attention and now we shall study the next function in the next lecture. Thank you all.