ṣaṣṭhyāḥ sthāneyogatvāt ignivṛttiḥ .
Because the genitive has the ‘in-place-of’ sense (sthāne-yogatva), [there results] the removal of ik (ig-nivṛtti).
ṣaṣṭhyāḥ sthāneyogatvāt sarveṣām ikām nivṛttiḥ prāpnoti .
Because the genitive has the ‘in-place-of’ sense (sthāne-yogatva), the removal (nivṛtti) of all ik-vowels would apply.
asya api prāpnoti : dadhi madhu .
It would apply even to this: dadhi, madhu.
punarvacanam idānīm kimartham syāt .
Now for what purpose would the repeated statement (punar-vacana) then be?
anyatarārtham punarvacanam .
The repeated statement is for the sake of one or the other (anyatara-artha).
anyatarārtham etat syāt .
This would be for the sake of one or the other (anyatara).
sārvadhādukārdhadhātukayoḥ guṇaḥ eva iti .
[As in:] ‘when a sārvadhātuka or ārdhadhātuka [follows], guṇa only (guṇaḥ eva)’ — thus.
prasāraṇe ca .
And in the case of prasāraṇa.
prasāraṇe ca sarveṣam yaṇām nivṛttiḥ prāpnoti .
And in prasāraṇa, the removal (nivṛtti) of all yaṇ [semivowels] would apply.
asya api prāpnoti : yātā vātā .
It would apply even to this: yātā, vātā.
punarvacanam idānīm kimartham syāt .
Now for what purpose would the repeated statement (punar-vacana) then be?
viṣayārtham punarvacanam .
The repeated statement is for the sake of the domain (viṣaya-artha).
viṣayārtham etat syāt .
This would be for the sake of the domain (viṣaya).
vacisvapiyajādīnām kiti eva iti .
[As in:] ‘of vac, svap, yaj, etc. (vaci-svapi-yaj-ādi), when kit [follows] only (kiti eva)’ — thus.
uḥ aṇ rapare ca .
And in [the rule] ‘ur aṇ, with r following (uḥ aṇ rapare)’.
uḥ aṇ rapare ca sarvarkārāṇām nivṛttiḥ prāpnoti .
And in ‘uḥ aṇ rapare’, the removal (nivṛtti) of all ṛ-vowels would apply.
asya api prāpnoti kartṛ hartṛ .
It would apply even to this: kartṛ, hartṛ.
siddham tu ṣaṣṭhyadhikāre vacanāt .
But (tu) it is accomplished (siddha), because the statement is [made] within the domain of the genitive (ṣaṣṭhī-adhikāra).
siddham etat .
This is accomplished (siddha).
ṣaṣṭhyadhikāre ime yogāḥ kartavyāḥ .
Within the domain of the genitive (ṣaṣṭhī-adhikāra) these rules (yogas) are to be made.
ekaḥ tāvat kriyate tatra eva .
One (ekaḥ), to begin with (tāvat), is made right there (tatra eva).
imau api yogau ṣaṣṭhadhikāram anuvartiṣyete .
These two rules also will continue the genitive-domain (ṣaṣṭhī-adhikāra) [by anuvṛtti].
atha vā ṣaṣṭhadhikāre imau yogau apekṣiṣyāmahe .
Or else, we shall have these two rules depend on (apekṣ-) the genitive-domain (ṣaṣṭhī-adhikāra).
atha vā idam tāvad ayam praṣṭavyaḥ .
Or else, first this [interlocutor] (ayam) should be asked this (idam):
sārvadhātukārdhadhātukayoḥ guṇaḥ bhavati iti iha kasmāt na bhavati : yātā vātā .
‘When a sārvadhātuka or ārdhadhātuka [follows], guṇa occurs’ — why does it not occur here: yātā, vātā?
idam tatra apekṣiṣyate ikaḥ guṇavṛddhī* iti .
There, this is looked to (apekṣ-): ‘ikaḥ guṇa-vṛddhī’ — thus.
yathā eva tarhi idam tatra apekṣiṣyate evam iha api tad apekṣiṣyāmahe sārvadhātukārdhadhātukayoḥ ikaḥ guṇavṛddhī* iti.
Then just as (yathā eva) this is looked to there, so here too we shall look to that: ‘of an ik, [when] a sārvadhātuka or ārdhadhātuka [follows], guṇa and vṛddhi’ — thus.