iggrahaṇam kimartham .
For what purpose is the mention of 'ik' (ik-grahaṇa) made?
iggrahaṇam ātsandhyakṣaravyañjananivṛttyartham .
The mention of 'ik' is for the sake of excluding ā, the diphthongs (sandhyakṣara), and the consonants (vyañjana).
iggrahaṇam kriyate ākāranivṛttyartham sandhyakṣaranivṛttyartham vyañjananivṛttyartham ca. ākāranivṛttyartham tāvat .
The mention of 'ik' is made for the sake of excluding ā, for the sake of excluding the diphthongs, and for the sake of excluding the consonants. First, as for the exclusion of ā:
ākārasya guṇaḥ prāpnoti .
guṇa would apply to the ā.
iggrahaṇāt na bhavati .
Because of the mention of 'ik', it does not occur.
sandhyakṣaranivṛttyartham .
As for the exclusion of the diphthongs:
glāyati mlāyati .
glāyati, mlāyati.
sandhyakṣarasya guṇaḥ prāpnoti .
guṇa would apply to the diphthong.
iggrahaṇāt na bhavati .
Because of the mention of 'ik', it does not occur.
vyañjananivṛttyartham .
As for the exclusion of the consonants:
umbhitā , umbhitum umbhitavyam .
umbhitā, umbhitum, umbhitavyam.
vyañjanasya guṇaḥ prāpnoti .
guṇa would apply to the consonant.
iggrahaṇāt na bhavati .
Because of the mention of 'ik', it does not occur.
ākāranivṛttyarthena tāvat nārthaḥ .
First, there is no need (na arthaḥ) for [the ik-mention] made for the sake of excluding ā.
ācāryapravṛttiḥ jñāpayati na ākārasya guṇaḥ bhavati iti yat ayam ātaḥ anupasarge kaḥ iti kakāram anubandham karoti .
The teacher's practice (ācārya-pravṛtti) makes it known that guṇa does not apply to ā — in that he makes the letter 'k' an anubandha in the rule 'ātaḥ anupasarge kaḥ'.
katham kṛtvā jñāpakam .
Having done what is it an indicator (jñāpaka)?
kitkaraṇe etat prayojanam kiti iti ākāralopaḥ yathā syāt .
The purpose of the kit-marking is this: that, by [the rule operating] before a kit affix, the elision of ā (ākāra-lopa) may take place.
yadi ca ākārasya guṇaḥ syāt kitkaraṇam anarthakam syāt .
And if guṇa applied to ā, the kit-marking would be purposeless.
guṇe kṛte dvayoḥ akārayoḥ pararūpeṇa siddham rūpam syāt godaḥ , kambaladaḥ iti .
For, guṇa having been done, from the two a-vowels, by pararūpa (the single latter-form substitute) the form would be accomplished: godaḥ, kambaladaḥ.
paśyati tu ācāryaḥ na ākārasya guṇaḥ bhavati iti .
But the teacher sees that guṇa does not apply to ā.
tataḥ kakāram anubandham karoti .
Therefore he makes 'k' an anubandha.
sandhyakṣarārthena api na arthaḥ .
Also there is no need for [the ik-mention] made for the sake of the diphthongs.
upadeśasāmarthyāt sandhyakṣarasya guṇaḥ na bhaviṣyati .
By the force of the upadeśa (the original enunciation), guṇa will not apply to the diphthong.
vyañjananivṛttyarthena api na arthaḥ .
Also there is no need for [the ik-mention] made for the sake of excluding the consonants.
ācāryapravṛttiḥ jñāpayati na vyañjanasya guṇaḥ bhavati iti yat ayam janeḥ ḍam śāsti .
The teacher's practice makes it known that guṇa does not apply to a consonant — in that he prescribes 'ḍa' after the root jan (janeḥ ḍam).
katham kṛtvā jñāpakam .
Having done what is it an indicator?
ḍitkaraṇe etat prayojanam ḍiti iti ṭilopaḥ yathā syāt .
The purpose of the ḍit-marking is this: that, by [the rule operating] before a ḍit affix, the elision of the ṭi (ṭi-lopa) may take place.
yadi vyañjansya guṇaḥ syāt ḍitkaraṇam anarthakam syāt .
If guṇa applied to the consonant, the ḍit-marking would be purposeless.
guṇe kṛte trayāṇām akārāṇām pararūpeṇa siddham rūpam syāt : upasarajaḥ , mandurajaḥ iti .
guṇa having been done, from the three a-vowels, by pararūpa the form would be accomplished: upasarajaḥ, mandurajaḥ.
paśyati tu ācāryaḥ na vyañjanasya guṇaḥ bhavati iti .
But the teacher sees that guṇa does not apply to a consonant.
tataḥ janeḥ ḍam śāsti. na etāni santi prayojanāni .
Therefore he prescribes 'ḍa' after jan. — These are not [valid] purposes.
yat tāvat ucyate kitkaraṇam jñāpakam ākārasya guṇaḥ na bhavati iti .
As for what was first said — that the kit-marking is an indicator that guṇa does not apply to ā —
uttarārtham etat syāt .
This could be for the sake of a subsequent [operation].
tundaśokayoḥ parimṛjāpanudoḥ iti .
[as in] 'tunda-śokayoḥ parimṛja-apanudoḥ'.
yat tarhi gāpoḥ ṭhak iti ananyārtham kakāram anubandham karoti .
Then [take the case] where he makes 'k' an anubandha with no other purpose, in 'gā-poḥ ṭhak'.
yat api ucyate upadeśasāmarthyāt sandhyakṣarasya guṇaḥ na bhavati iti .
As for what is also said — that by the force of the upadeśa guṇa does not apply to the diphthong —
yadi yat yat sandhyakṣarasya prāpnoti tat tat upadeśasāmarthyāt bādhyate āyādayaḥ api tarhi na prāpnuvanti .
If whatever would apply to the diphthong is [all] barred by the force of the upadeśa, then the āy-ādi substitutes (āy, āv, and the rest) too would not apply.
na eṣaḥ doṣaḥ .
This is not a fault.
yam vidhim prati upadeśaḥ anarthakaḥ sa vidhiḥ bādhyate .
That operation with respect to which the upadeśa would be purposeless — that operation is barred.
yasya tu vidheḥ nimittam eva na asau bādhyate .
But that operation for which [the upadeśa] is the very cause (nimitta) — that is not barred.
guṇam ca prati upadeśaḥ anarthakaḥ āyādīnām punaḥ nimittam eva .
And with respect to guṇa the upadeśa is purposeless, whereas for the āy-ādi it is precisely the cause.
yat api ucyate janeḥ ḍavacanam jñāpakam na vyañjanasya guṇaḥ bhavati iti .
As for what is also said — that the prescription of 'ḍa' after jan is an indicator that guṇa does not apply to a consonant —
siddhe vidhiḥ ārabhyamāṇaḥ jñāpakārthaḥ bhavati .
An operation undertaken when [the form] is already established serves as an indicator (jñāpaka).
na ca janeḥ guṇena sidhyati .
And in the case of jan it is not established by guṇa.
kutaḥ hi etat janeḥ guṇaḥ ucyamānaḥ akāraḥ bhavati na punaḥ ekāraḥ vā syāt okāraḥ vā iti .
For how is this [certain] — that guṇa, being prescribed for jan, becomes 'a', and not rather 'e' or 'o'?
āntaryataḥ ardhamātrikasya vyañjanasya mātrikaḥ akāraḥ bhaviṣyati .
By proximity (āntarya), the one-mora 'a' will be [the substitute] for the half-mora consonant.
evam api anunāsikaḥ prāpnoti .
Even so, the nasalized [a] would apply.
pararūpeṇa śuddhaḥ bhaviṣyati .
By pararūpa the pure [a] will result.
evam tarhi gameḥ api ayam ḍaḥ vaktavyaḥ .
Then in that case, this 'ḍa' must be stated for the root gam as well.
gameḥ ca guṇaḥ ucyamānaḥ āntaryataḥ okāraḥ prāpnoti .
And guṇa, being prescribed for gam, would by proximity become 'o'.
tasmāt iggrahaṇam kartavyam .
Therefore the mention of 'ik' must be made.
yadi iggrahaṇam kriyate dyauḥ , panthāḥ , saḥ , imam ite ete api ikaḥ prāpnuvanti .
If the mention of 'ik' is made, then dyauḥ, panthāḥ, saḥ, imam — these too would be liable [to be treated] as iks.
sañjñayā vidhāne niyamaḥ .
When [something] is prescribed by means of a technical designation (saṁjñā), there is a restriction (niyama).
sañjñayā ye vidhīyante teṣu niyamaḥ .
Among those [operations] that are prescribed by means of a saṁjñā, there is a restriction.
kim vaktavyam etat .
Need this be stated?
katham anucyamānam gaṃsyate .
How, being unstated, will it be understood?
guṇavṛddhigrahaṇasāmarthyāt .
By the force of the mention of 'guṇa' and 'vṛddhi'.
katham punaḥ antareṇa guṇavṛddhigrahaṇam ikaḥ guṇavṛddhī syātām .
But how, without the mention of guṇa and vṛddhi, could guṇa and vṛddhi belong to an ik?
prakṛtam guṇavṛddhigrahaṇam anuvartate .
The current mention of guṇa and vṛddhi continues by anuvṛtti.
kva prakṛtam .
Where is it current?
vṛddhiḥ āt aic at eṅ guṇaḥ iti .
In 'vṛddhir ādaic' and 'adeṅ guṇaḥ'.
yadi tat anuvartate at eṅ guṇaḥ vṛddhiḥ ca iti adeṅām api vṛddhisañjñā prāpnoti .
If that continues — 'adeṅ guṇaḥ ca vṛddhiḥ ca' — then the vṛddhi-saṁjñā would also apply to the adeṅ (a, e, o).
sambandham anuvartiṣyate .
It will continue in [its proper] connection (sambandha).
vṛddhiḥ āt aic .
'vṛddhir ādaic'.
at eṅ guṇaḥ vṛddhiḥ āt aic .
'adeṅ guṇaḥ; vṛddhir ādaic'.
tataḥ ikaḥ guṇavṛddhī iti .
Then 'iko guṇavṛddhī'.
guṇavṛddhigrahaṇam anuvartate ādaijgrahaṇam nivṛttam .
The mention of guṇa and vṛddhi continues by anuvṛtti; the mention of ādaic (āt, aic) has ceased.
atha vā maṇḍūkagatayaḥ adhikārāḥ .
Or else, the adhikāras (governing headings) move by frog-leaps (maṇḍūka-gati).
yathā maṇḍūkāḥ utplutya utplutya gacchanti tadvat adhikārāḥ .
Just as frogs go leaping and leaping, so [proceed] the adhikāras.
atha vā ekayogaḥ kariṣyate vṛddhiḥ āt aic at eṅ guṇaḥ iti .
Or else, a single rule (eka-yoga) will be made: 'vṛddhir ādaic adeṅ guṇaḥ'.
tataḥ iko guṇavṛddhī iti .
Then 'iko guṇavṛddhī'.
na ca ekayoge anuvṛttiḥ bhavati .
And within a single rule (eka-yoga) there is no anuvṛtti.
atha vā anyavacanāt cakārākaraṇāt prakṛtāpavādaḥ vijñāyate yathā utsargeṇa prasaktasya apavādaḥ bādhakaḥ bhavati .
Or else, from the statement of another [saṁjñā] and from the non-making of the word 'ca', an exception to the current [rule] (prakṛta-apavāda) is understood — just as an apavāda is the barrer of what is [otherwise] obtained by the general rule (utsarga).
anyasyāḥ sañjñāyāḥ vacanāt cakārasya anukarṣaṇārthasya akaraṇāt prakṛtāyāḥ vṛddhisañjñāyāḥ guṇasañjña bādhikā bhaviṣyati yathā utsargeṇa prasaktasya apavādaḥ bādhakaḥ bhavati .
From the statement of the other saṁjñā, and from the non-making of the word 'ca' whose purpose is to drag along [the earlier term], the guṇa-saṁjñā will be the barrer of the current vṛddhi-saṁjñā — just as an apavāda is the barrer of what is obtained by the general rule.
atha vā vakṣyati etat .
Or else, he will state this [later].
anuvartante ca nāma vidhayaḥ na ca anuvartanāt eva bhavanti .
Operations (vidhi) do indeed continue by anuvṛtti, and yet they do not take effect merely from continuing.
kim tarhi yatnāt bhavanti .
Then how? They take effect by [special] effort (yatna).
atha vā ubhayam nivṛttam .
Or else, both [mentions] have ceased.
tat apekṣiṣyāmahe .
We shall supply that by expectation (apekṣā).