Vṛtti — decoded
Patañjali
s1objection
yadi tarhi lokaḥ eṣu pramāṇam kim śāstreṇa kriyate .
yadi tarhiif, then — granting what was just conceded and drawing the awkward consequence yadi opens the conditional; tarhi is the dialectic pivot, "in that case"
lokaḥordinary usage, the world nom. sg. masc., subject
eṣuin these matters — in the matter of words, meanings and their relation loc. pl. masc., the domain of authority; the antecedent is the three items of the previous block
pramāṇamis the authority, the thing that settles it nom. sg. neut. predicate; the gender does not agree with lokaḥ because pramāṇam names a role, not a quality
kim śāstreṇa kriyatewhat is achieved by the śāstra? instr. sg. of agency with 3 sg. pres. passive of √kṛ; kim is the interrogative subject, "what is done"
yadi tarhi loka eṣu pramāṇam — if, then, the world is the authority in these matters; kiṁ śāstreṇa kriyate — what is accomplished by the śāstra? The instrumental marks the śāstra as the agent of the passive verb.
The objection that the last block invited. Its answer to "how do we know these are established?" was the one word lokataḥ, "from the world". If the world decides, grammar has nothing left to do. This is a pūrvapakṣa, and it is aimed at the usefulness of the whole discipline.
pramāṇa is the means by which something is settled or known. Saying loka is the pramāṇa here means that what people actually say is what fixes the facts about words — which leaves the śāstra with no facts to fix.
v1definition
lokataḥ arthaprayukte śabdaprayoge śāstreṇa dharmaniyamaḥ .
lokataḥdrawn from the world — the words themselves come from usage -tas suffix with ablative sense
arthaprayukte śabdaprayogethe use of words being prompted by the meaning locative absolute; artha-prayukta a tatpuruṣa with a past passive participle, agreeing with śabda-prayoga
śāstreṇaby the śāstra — by the grammar, as against by the world instr. sg. of agency; the contrast with lokataḥ is the whole point of the aphorism
dharmaniyamaḥa restriction that is for the sake of dharma tatpuruṣa, nom. sg. masc.; no verb is expressed, and s2 supplies kriyate
lokataḥ arthaprayukte śabdaprayoge — the employment of words, prompted by meaning, being [taken] from the world; śāstreṇa dharmaniyamaḥ — by the śāstra [there is] a dharma-restriction. The locative absolute concedes the objector's premise; the main clause states what is left for the śāstra to do.
This is Kātyāyana's vārttika, not Patañjali's prose — a compressed aphorism with no verb at all, and the answer to the objection. It concedes everything the objector said about where words come from, and then says the śāstra's job is a different one. It does not supply words; it restricts which of them you may use, and it does so for the sake of dharma.
A vārttika is a terse note on a sūtra, and this one shows the style at its most compressed — a locative absolute, an instrumental and a nominative, with the verb left for the bhāṣya to supply. Patañjali's own gloss in the next sentence adds exactly one word, kriyate, which is how we know what was missing.
s2gloss
lokataḥ arthaprayukte śabdaprayoge śāstreṇa dharmaniyamaḥ kriyate .
lokataḥ arthaprayukte śabdaprayoge śāstreṇa dharmaniyamaḥthe vārttika repeated word for word identical to v1
kriyateis made 3 sg. pres. passive of √kṛ, the one word added; it agrees with dharmaniyamaḥ
The vārttika with kriyate supplied as its finite verb, dharmaniyamaḥ becoming the subject of the passive.
Patañjali's gloss consists in adding one word. That is the whole of it, and it tells the reader something: the aphorism was complete in sense and merely elliptical in form. Where the bhāṣya adds more than a verb, more was missing.
s3objection
kim idam dharmaniyamaḥ iti .
kim idamwhat is this — interrogative kim with idam, nom. sg. neut.
dharmaniyamaḥ iti"dharmaniyama"? the compound quoted by iti as a word-form to be analysed, not used
kim idaṁ dharmaniyama iti — what is this, "dharmaniyama"? iti marks that the compound is being mentioned rather than used, so the question is about how to resolve it.
The question is not "what does dharma-restriction mean?" but "how does this compound come apart?". iti puts the word in quotation marks. What is being asked for is a vigraha.
s4definition
dharmāya niyamaḥ dharmaniyamaḥ dharmārthaḥ vā niyamaḥ dharmaniyamaḥ dharmaprayojanaḥ vā niyamaḥ dharmaniyamaḥ .
dharmāya niyamaḥ dharmaniyamaḥa restriction for dharma — that is a dharmaniyama dative of purpose; a caturthī-tatpuruṣa resolution
dharmārthaḥ vā niyamaḥ dharmaniyamaḥor a restriction whose object is dharma bahuvrīhi dharma-artha "having dharma for its object", nom. sg. masc. agreeing with niyamaḥ; vā offers this as a second resolution
dharmaprayojanaḥ vā niyamaḥ dharmaniyamaḥor a restriction whose motive is dharma bahuvrīhi dharma-prayojana, nom. sg. masc.; the third resolution
Three resolutions of the same compound, set side by side with vā and each closed by the compound itself. The first takes it as a dative tatpuruṣa; the second and third take dharma-…-niyama as a phrase in which an adjective formed on dharma qualifies niyama.
Three ways of cutting the compound, offered together and none of them dropped. "A restriction for dharma", "a restriction aimed at dharma", "a restriction whose purpose is dharma". The differences are small and the bhāṣya does not choose. That is normal here — a compound is analysed by displaying the possible resolutions, not by picking one.
This is the vigraha technique in miniature. Watch that the second and third differ from the first in kind — the first makes dharma a dative dependent of niyama, the second and third make the whole first member into a bahuvrīhi qualifying niyama. The compound as written supports all three.
v2example
yathā laukikavaidikeṣu .
yathāas, just as — announcing an analogy particle of comparison
laukikavaidikeṣuin worldly and Vedic matters loc. pl. masc.; a dvandva of two taddhita derivatives, laukika from loka and vaidika from veda; the noun they qualify is not expressed
yathā laukikavaidikeṣu — as in worldly and Vedic [matters]. Two words only; what the locative plural qualifies is left unstated, and s8 will supply kṛtānteṣu.
A second vārttika of Kātyāyana's, and it is two words long. It points at an analogy without stating it — restrictions of this kind are found everywhere in ordinary life and in ritual, so there is nothing odd about one in grammar. Everything else, including what noun the adjectives agree with, is left for the bhāṣya.
Notice what the next four sentences do with this. They do not explain the analogy at all; they first quarrel with the wording. The bhāṣya treats the vārttika as a text to be construed, exactly as it treats a sūtra.
s5gloss
priyataddhitāḥ dākṣiṇātyāḥ .
priyataddhitāḥfond of secondary derivatives — people to whom taddhita forms are dear bahuvrīhi priya-taddhita, nom. pl. masc.; the compound puts priya first, which is regular for "having X dear"
dākṣiṇātyāḥthe Southerners nom. pl. masc., a taddhita derivative from dakṣiṇā — the word is itself an instance of what it describes
priyataddhitā dākṣiṇātyāḥ — the Southerners are fond of taddhitas. A verbless sentence; its connection to the vārttika is not stated in the Sanskrit and has to be read off s6.
An aside about how people talk, dropped in without a connective. Southerners like forming secondary derivatives. The reader has to work out that this is being said about the vārttika's own wording, and the next sentence makes that plain.
A taddhita is a secondary suffix — one added to a finished nominal stem, as -ika added to loka gives laukika. The remark is a small piece of dialect geography, and it is being used as a textual argument: the wording is a regionalism, not a considered choice.
s6gloss
yathā loke vede ca iti prayoktavye yathā laukikavaidikeṣu iti prayuñjate .
yathā loke vede ca iti"as in the world and in the Veda" two plain locatives joined by ca, quoted by iti as the wording that would have served
prayoktavyewhere that ought to be used gerundive, loc. sg. neut., in a locative absolute with the quoted phrase as its subject
yathā laukikavaidikeṣu iti"as in worldly and Vedic matters" the vārttika's actual wording, quoted
prayuñjatethey use 3 pl. pres. middle of pra-√yuj; the subject is the Southerners of s5
yathā loke vede ca iti prayoktavye — the phrase "as in the world and in the Veda" being what ought to be used; yathā laukikavaidikeṣu iti prayuñjate — they use "as in worldly and Vedic matters". The locative absolute states the expected form, the main clause the form actually found.
The complaint spelled out. Plain locatives would have said it — loke vede ca. Instead the vārttika turns both nouns into adjectives. So the wording is put down to regional taste rather than to sense. Note what is happening — Kātyāyana's diction is being criticised, not merely explained.
s7alternative
atha vā yuktaḥ eva taddhitārthaḥ .
atha vāor else — a defence offered without withdrawing the criticism atha vā introduces a suspended alternative; the bhāṣya does not say which reading it settles on
yuktaḥ evais quite in order, is perfectly appropriate nom. sg. masc. participle with eva; the predicate of a verbless sentence
taddhitārthaḥthe sense of the secondary derivative tatpuruṣa taddhita-artha, nom. sg. masc.
atha vā yukta eva taddhitārthaḥ — or else, the taddhita's sense is quite appropriate. Verbless; eva carries the force of the defence.
The criticism is now met by a second reading, and the first is not withdrawn. Perhaps the derivatives are exactly right, if you see what noun they qualify. Both readings stand in the text side by side.
s8gloss
yathā laukikeṣu vaidikeṣu ca kṛtānteṣu .
yathā laukikeṣu vaidikeṣu caas in worldly and in Vedic — the dvandva of v2 unpacked into two separate adjectives joined by ca, both loc. pl. masc.
kṛtānteṣusettled practices, established conclusions — the noun the adjectives were qualifying loc. pl. masc.; supplied here, not present in the vārttika
yathā laukikeṣu vaidikeṣu ca kṛtānteṣu — as in worldly and Vedic settled practices. The word kṛtānteṣu is the supplement that makes the taddhitas necessary.
The defence completed. Supply the noun kṛtānta and the derivatives earn their place: you cannot say loke kṛtānteṣu, because it is not the world that is meant but worldly settled practice. Everything after "kṛtānteṣu" in this sentence is Patañjali's; the vārttika had only the two adjectives.
This is worth watching as a method. An elliptical text is defended by naming the word it left out, and the word named is the one that makes its grammar come right. The supplement is not idle — the four analogies that follow are all kṛtāntas, settled practices, and none of them is a statement about the world at large.
s9example
loke tāvat abhakṣyaḥ grāmyakukkuṭaḥ abhakṣyaḥ grāmyaśūkaraḥ iti ucyate .
loke tāvatin ordinary life, to begin with loc. sg.; tāvat marks the first item of a series, the Vedic cases coming at s18
abhakṣyaḥ grāmyakukkuṭaḥ"the village fowl is not to be eaten" a-bhakṣya, gerundive with negative prefix, nom. sg. masc. agreeing with kukkuṭaḥ
abhakṣyaḥ grāmyaśūkaraḥ"the village pig is not to be eaten" the same construction; grāmya "of the village, domestic" distinguishes these from wild animals
iti ucyateso it is said iti closes the quoted rule; 3 sg. pres. passive of √vac, agent unnamed
loke tāvat — in the world, first; abhakṣyo grāmyakukkuṭo 'bhakṣyo grāmyaśūkara iti ucyate — it is said "the village fowl is not to be eaten, the village pig is not to be eaten". The two quoted sentences are the object of ucyate.
The first analogy begins. A dietary rule that everyone knows. The next three sentences will show why it is a good parallel — and the pattern they follow is repeated four times in this unit, so it is worth learning here.
s10example
bhakṣyam ca nāma kṣutpratīghātārtham upādīyate .
bhakṣyam ca nāmaand what is called food nom. sg. neut. gerundive used as a noun; nāma marks the naming, "the thing that goes under this name"
kṣutpratīghātārthamfor the purpose of beating off hunger kṣudh-pratīghāta-artham, a tatpuruṣa used adverbially in the acc. sg. neut., the regular way of saying "for the sake of"
upādīyateis resorted to, is taken up 3 sg. pres. passive of upa-ā-√dā
bhakṣyaṁ ca nāma kṣut-pratīghāta-artham upādīyate — and food, so called, is taken up for the purpose of beating off hunger. The -artham compound gives the end for which the action is done.
Step two of the pattern — name the end. Eating is for stopping hunger. Nothing about which animal is involved has entered yet.
The pattern of all four analogies is the same and has four steps. State the rule; name the end the practice serves; show that the end could be reached in other ways too; observe that a restriction is nevertheless imposed. The fourth step is what carries the argument, so watch for tatra niyamaḥ kriyate each time.
s11example
śakyam ca anena śvamāṃsādibhiḥ api kṣut pratihantum .
śakyam caand it would be possible gerundive nom. sg. neut. used impersonally, with the infinitive as its subject
anenafor this man instr. sg. masc.; the agent with a gerundive, "by him", i.e. by anyone
śvamāṃsādibhiḥ apieven with dog's flesh and the like instr. pl. of the tatpuruṣa-plus-ādi compound; api concessive, pushing the case to its limit
kṣut pratihantumto beat off hunger infinitive of prati-√han with its accusative object
śakyaṁ ca anena śvamāṁsādibhir api kṣut pratihantum — and it would be possible for him to beat off hunger even with dog's flesh and the like. The infinitive is the subject of the impersonal śakyam; anena is the agent.
Step three, and it is the sharp one. The end could be reached by means that are forbidden. Dog's flesh would stop hunger perfectly well. So the rule cannot be justified by pointing at the end.
s12example
tatra niyamaḥ kriyate .
tatrathere, in that situation adverb, referring to the gap just opened between the end and the means
niyamaḥ kriyatea restriction is made nom. sg. masc. with 3 sg. pres. passive; the same phrase that closes each of the four analogies
tatra niyamaḥ kriyate — there a restriction is made. tatra points to the case just described.
Step four. Given that the end does not select the means, a restriction is laid down anyway. That is exactly the shape of what the śāstra does with words.
s13example
idam bhakṣyam .
idam bhakṣyam"this is to be eaten" nom. sg. neut. gerundive; the content of the restriction, quoted
idaṁ bhakṣyam — "this is edible". The first half of the quoted restriction, closed by the iti of s14.
The restriction stated in its own words, positively.
s14example
idam abhakṣyam iti .
idam abhakṣyam"this is not to be eaten" the negative counterpart, nom. sg. neut.
iti— so it runs closes the quotation begun at s13
idam abhakṣyam iti — "this is not edible", thus. The pair is a single quoted formula split across two segments.
The negative half. A restriction has two sides, and both are named — which is what will make the application to correct and corrupt words exact at s32.
s15example
tathā khedāt strīṣu pravṛttiḥ bhavati .
tathāso too — the second analogy, on the same pattern adverb of comparison opening a parallel case
khedātout of distress, from discomfort abl. sg. of cause
strīṣu pravṛttiḥ bhavatithere is resort to women loc. pl. as the sphere of pra-√vṛt; pravṛttiḥ nom. sg. fem. with bhavati
tathā khedāt strīṣu pravṛttir bhavati — so too, out of distress, there is resort to women. The ablative gives the cause, the locative the field of the activity.
The second analogy, and it is the same four steps. The end here is the removal of a discomfort. Rendered literally; kheda is the distress whose going away the next sentence names.
s16example
samānaḥ ca khedavigamaḥ gamyāyām ca agamyāyām ca .
samānaḥ caand it is just the same nom. sg. masc. predicate agreeing with khedavigamaḥ
khedavigamaḥthe going away of the distress tatpuruṣa kheda-vigama, nom. sg. masc., the subject
gamyāyām ca agamyāyām cawith one who may be approached and with one who may not two loc. sg. fem. gerundives joined by ca … ca; the locative marks the person in whose case
samānaś ca khedavigamo gamyāyāṁ ca agamyāyāṁ ca — and the removal of distress is the same in the case of one approachable and one not. The locatives are of circumstance.
Step three again, in one sentence — the end is reached either way. As with dog's flesh, the permitted and the forbidden means work equally well. So again the restriction cannot rest on the end.
s17example
tatra niyamaḥ kriyate : iyam gamyā iyam agamyā iti .
tatra niyamaḥ kriyatethere a restriction is made the formula of s12, verbatim
iyam gamyā iyam agamyā iti"this one may be approached, this one may not" nom. sg. fem. gerundives; the quoted restriction, both halves in one segment this time
tatra niyamaḥ kriyate — there a restriction is made; iyaṁ gamyā iyam agamyā iti — namely "this one is approachable, this one is not". The quotation gives the content of niyamaḥ.
Step four, with the restriction quoted in the same two-sided form as at s13–s14. Two analogies from ordinary life are now complete, and the Vedic ones follow.
s18example
vede khalu api payovrataḥ brāhmaṇaḥ yavāgūvrataḥ rājanyaḥ āmikṣāvrataḥ vaiśyaḥ iti ucyate .
vede khalu apiand in the Veda too, indeed loc. sg.; khalu api marks the turn to the second half of the vārttika's pair, laukika now giving way to vaidika
payovrataḥ brāhmaṇaḥ"the brāhmaṇa has milk for his vrata" bahuvrīhi payas-vrata, nom. sg. masc. agreeing with brāhmaṇaḥ
yavāgūvrataḥ rājanyaḥ"the rājanya has yavāgū, barley gruel" the same bahuvrīhi pattern
āmikṣāvrataḥ vaiśyaḥ"the vaiśya has āmikṣā, curdled milk" the same pattern; the three form a series by class
iti ucyateso it is said as at s9
vede khalv api … iti ucyate — in the Veda too it is said, "…". The three quoted bahuvrīhis are the object of ucyate.
The third analogy, and the first from the Veda. Each class has its prescribed food for the observance. The pattern from here is the same as before.
The vārttika at v2 paired laukika with vaidika, and s9–s17 covered the first while s18 onward covers the second. The four analogies are thus not a heap of examples but the two halves of the vārttika worked out in order.
s19example
vratam ca nāma abhyavahārārtham upādīyate .
vratam ca nāmaand what is called a vrata, an observance nom. sg. neut. with nāma marking the naming, exactly as at s10
abhyavahārārthamfor the purpose of eating abhyavahāra-artham, adverbial acc. sg. neut. of purpose
upādīyateis undertaken the verb of s10 repeated
vrataṁ ca nāma abhyavahārārtham upādīyate — and a vrata, so called, is undertaken for the sake of eating. The sentence is s10 with the terms swapped.
Step two. The end of the observance, taken at its plainest, is that something gets eaten. The wording deliberately repeats s10 so the parallel is unmistakable.
s20example
śakyam ca anena śālimāṃsādīni api vratayitum .
śakyam ca anenaand it would be possible for him the impersonal gerundive with instrumental agent, as at s11
śālimāṃsādīni apieven rice and meat and the like acc. pl. neut. of the compound plus -ādi; api pushing the case to its limit
vratayitumto take as the vrata food infinitive of the denominative vratayati, formed on vrata
śakyaṁ ca anena śālimāṁsādīny api vratayitum — and it would be possible for him to make even rice, meat and so on his vrata food. The infinitive is the subject of śakyam, the accusative its object.
Step three. Other foods would serve the end just as well. Same move as the dog's flesh, same conclusion coming.
s21example
tatra niyamaḥ kriyate .
tatra niyamaḥ kriyatethere a restriction is made the formula of s12 and s17, verbatim
tatra niyamaḥ kriyate.
Step four, and this time the content of the restriction is not quoted — s18 already gave it. The formula alone is enough once the pattern is established.
s22example
tathā bailvaḥ khādiraḥ vā yūpaḥ syāt iti ucyate .
tathāso too — the fourth analogy as at s15
bailvaḥ khādiraḥ vā yūpaḥ syāt"the sacrificial post should be of bilva wood or of khadira" two taddhita adjectives of material, nom. sg. masc. agreeing with yūpaḥ; syāt 3 sg. optative of √as, the regular mood of ritual prescription
iti ucyateso it is said
tathā bailvaḥ khādiro vā yūpaḥ syād iti ucyate — so too it is said, "let the yūpa be of bilva or of khadira". The optative inside the quotation marks it as a prescription.
The fourth analogy, a rule about ritual materials. Note the optative syāt — this is how the Veda lays down a rule, and it is a restriction on material, not on the end.
s23example
yūpaḥ ca nāma paśvanubandhārtham upādīyate .
yūpaḥ ca nāmaand what is called the yūpa, the sacrificial post nom. sg. masc. with nāma, as at s10 and s19
paśvanubandhārthamfor the purpose of tethering the animal paśu-anubandha-artham, adverbial acc. of purpose
upādīyateis employed
yūpaś ca nāma paśvanubandhārtham upādīyate — the yūpa, so called, is employed for tethering the sacrificial animal.
Step two, third time in the same words. The post is there to tie the animal to.
s24example
śakyam ca anena kim cit eva kāṣṭham ucchritya anucchritya vā paśuḥ anubanddhum .
śakyam ca anenaand it would be possible for him
kim cit eva kāṣṭhamwith just any piece of wood at all acc. sg. neut. of the indefinite kim cit with eva; the object of the gerunds
ucchritya anucchritya vāwhether set upright or not set upright two gerunds of ud-√śri, the second with negative prefix, joined by vā
paśuḥ anubanddhumto tether the animal infinitive of anu-√bandh, the source spelling anubanddhum for anubandhum; paśuḥ stands in the nominative where the sense wants an object, which is regular with śakyam
śakyaṁ ca anena kiṁ cid eva kāṣṭham ucchritya anucchritya vā paśur anubandhum — and it would be possible for him to tether the animal, having set up any piece of wood at all, or not having set it up. The nominative paśuḥ goes with the impersonal śakyam construction, where the logical object stands as subject.
Step three, pushed further than before. Not merely another wood, but any stick, upright or lying down. The end is that indifferent to the means. And yet —
s25example
tatra niyamaḥ kriyate .
tatra niyamaḥ kriyatethere a restriction is made the formula, third occurrence
tatra niyamaḥ kriyate.
Step four again. The bare formula, doing the same work.
s26example
tathā agnau kapālāni adhiśritya abhimantrayate .
tathāso too — a fifth case, on the same pattern as at s15, s22
agnau kapālāni adhiśrityahaving set the potsherds on the fire loc. sg. agnau with the gerund of adhi-√śri; kapālāni acc. pl. neut., its object
abhimantrayatehe pronounces the mantra over them 3 sg. pres. middle of abhi-√mantr; the agent is the officiant, unnamed
tathā agnau kapālāny adhiśritya abhimantrayate — so too, having set the potsherds on the fire, he recites the mantra over them. The gerund's agent is the same as the verb's.
A fifth case, and the most interesting of them, because here the restricted act does nothing physical at all. The mantra is spoken over potsherds already on the fire.
s27citation
bhṛgūṇām aṅgirasām gharmasya tapasā tapyadhvam iti .
bhṛgūṇām aṅgirasām gharmasyaof the Bhṛgus, of the Aṅgirases, of the gharma three gen. pl. and gen. sg. forms, all construed with tapasā
tapasāwith the heat instr. sg. of tapas, the means of the imperative
tapyadhvambe heated! 2 pl. imperative middle of √tap, addressed to the potsherds
iti— so the mantra runs closes the quotation
bhṛgūṇām aṅgirasāṁ gharmasya tapasā tapyadhvam iti — "be heated with the heat of the Bhṛgus, of the Aṅgirases, of the gharma". The three genitives all depend on tapasā; the imperative is addressed to the kapālāni of s26.
The mantra itself, quoted without a source. The potsherds are addressed in the second person plural and told to heat up. gharma I take as the heated ritual vessel or its draught, but I am not certain of it.
Why cited: Quoted to supply the content of the ritual act being restricted, so that the next sentence can show it makes no difference to the physical result.
s28example
antareṇa api mantram agniḥ dahanakarmā kapālāni santāpayati .
antareṇa api mantrameven without the mantra antareṇa "without" governs the accusative; api concessive
agniḥ dahanakarmāfire, whose work is burning bahuvrīhi dahana-karman, nom. sg. masc. agreeing with agniḥ; it states why the fire needs no help
kapālāni santāpayatiheats the potsherds causative 3 sg. pres. of sam-√tap with acc. pl. object
antareṇāpi mantram agnir dahanakarmā kapālāni santāpayati — even without the mantra, fire, whose function is burning, heats the potsherds.
Step three, at its most pointed. The mantra contributes nothing to the heating. Fire burns because burning is what it does. Notice the bahuvrīhi doing the arguing — it is the fire's own nature that makes the mantra redundant.
s29example
tatra niyamaḥ kriyate .
tatra niyamaḥ kriyatethere a restriction is made the formula, fourth and last occurrence
tatra niyamaḥ kriyate.
Step four, closing the run of analogies. The restriction stands even where it makes no difference at all to the outcome.
s30conclusion
evam kriyamāṇam abhyudayakāri bhavati iti .
evam kriyamāṇamdone in this way — the act performed under the restriction passive present participle of √kṛ, nom. sg. neut., used substantivally
abhyudayakāri bhavatibrings about abhyudaya, prosperity abhyudaya-kārin, an agent stem in -in, nom. sg. neut. agreeing with kriyamāṇam
iti— that is the point of it closes the statement as a settled formula
evaṁ kriyamāṇam abhyudayakāri bhavati iti — being done in this way, it becomes productive of prosperity. The participle is the subject, the -in stem the predicate.
The point of all five cases, at last. The restriction does not help you reach the end more efficiently — the analogies were built to show that it does not. It does something else: it makes the act yield abhyudaya. That is what "for the sake of dharma" meant in the vārttika.
abhyudaya is the good outcome that follows from acting rightly, as against the result the act produces by its own causal power. The whole argument turns on separating these two. The fire heats either way; only the restricted performance brings abhyudaya.
s31conclusion
evam iha api samānāyām arthagatau śabdena ca apaśabdena ca dharmaniyamaḥ kriyate .
evam iha apiso here too — in the case of language iha "in the present case"; api extends the pattern from the analogies to grammar
samānāyām arthagatauthe grasp of the meaning being just the same locative absolute, loc. sg. fem.; artha-gati a tatpuruṣa, "the arriving at the meaning"
śabdena ca apaśabdena caby a correct word and by a corrupt one alike two instr. sg. joined by ca … ca, the means by which the meaning is grasped; apa-śabda is the negatively prefixed counterpart of śabda
dharmaniyamaḥ kriyatea restriction for the sake of dharma is made the vārttika's own words, now applied; nom. sg. masc. with 3 sg. pres. passive
evam ihāpi — so here too; samānāyām arthagatau śabdena ca apaśabdena ca — the apprehension of the meaning being the same by the correct and by the corrupt word; dharmaniyamaḥ kriyate — a dharma-restriction is made. The locative absolute occupies the place held by śakyam ca anena in each analogy.
The application. A corrupt form conveys the meaning perfectly well — that is the concession, and it is the same concession as dog's flesh and any old stick. The restriction to correct words is therefore not about getting the meaning across. It is about dharma. Everything the objection at s1 said about the world is granted, and the śāstra keeps its work.
apaśabda is the technical term for a form the grammar does not sanction. The word is built with apa- exactly as abhakṣya was built with a-, and the parallel is deliberate: a corrupt word is to a correct one as forbidden food is to permitted food.
s32conclusion
śabdena eva arthaḥ abhidheyaḥ na apaśabdena iti .
śabdena evaby the correct word alone instr. sg. with eva restricting the means
arthaḥ abhidheyaḥthe meaning is to be expressed gerundive nom. sg. masc. agreeing with arthaḥ; the gerundive carries the obligation
na apaśabdenanot by a corrupt word the negative counterpart, instr. sg.
iti— so the restriction runs closes the quoted restriction
śabdenaiva artho 'bhidheyaḥ na apaśabdena iti — "the meaning is to be expressed by the correct word alone, not by a corrupt word". The quoted content of the dharmaniyama of s31.
The restriction quoted in its own words, in exactly the two-sided form used at s13–s14 and s17. This is what the grammar amounts to when the objection of s1 has been taken seriously — not a factory of words, but a rule about which of the available ones you may use.
s33conclusion
evam kriyamāṇam abhyudayakāri bhavati iti .
evam kriyamāṇamdone in this way as at s30
abhyudayakāri bhavati itibrings about abhyudaya the formula of s30 repeated verbatim, closing the unit
evaṁ kriyamāṇam abhyudayakāri bhavati iti — identical to s30.
The unit closes by repeating the formula that closed the analogies, now said of speech. Speak under the restriction and speaking becomes productive of abhyudaya. The repetition is the argument — the case of language has been shown to be one more instance of a familiar kind, and nothing further is added.