Praudhamanorama p19

p19

Intending that 'āsya' means 'being in the mouth' by [the rule] 'śarīrāvayavādyat' (P. 5.1.6), he says: 'the palate and so forth'. [To the phrase] 'internal [effort]': and this is obtained from the force of the prefix 'pra-'. Why [say] 'having the same mouth [place of articulation]'? [In the example] 'tarptā', let there not be elision of the letter 'p' before the letter 't' by 'jharo jhari savarṇe' (P. 8.4.65). Why the mention of 'prayatna' (effort)? [In] 'vāk ścotati', there is no elision of 'ś'. [To the phrase] 'of ñ, m, ṅ, ṇ, n': by the word 'ca' (and) in 'nāsikā ca', the palate and so forth appropriate to each one's own class are combined [with the nose]. 'The anusvāra and the class-fifths are nasalized' is the Prātiśākhya of the Taittirīyas. 'The nose is the place of yamas, anusvāra, and nāsikya sounds; and the class-fifths are nasalized' is the Kātyāyana-Prātiśākhya. And its commentary says: 'The class-fifths, ñ, m, ṅ, ṇ, n, are nasalized; by the word "ca", their own places of articulation and so on are not abandoned, meaning that the nose is a second place of articulation for them.' In rules such as 'edaitoḥ' (P. 1.1.48), the attachment of the letter 't' is for the purpose of removing ambiguity, but not for the purpose of restricting the vowel to that measure of time. Therefore, the prolated vowel is also included.
'pūrvatrāsiddham' (P. 8.2.1)