anārambhaḥ vā .
Or rather (vā), non-composition (anārambha) [of the rule].
anārambhaḥ vā punaḥ asya yogasya nyāyyaḥ .
Or rather (vā punaḥ), the non-composition (anārambha) of this rule (yoga) is what is proper (nyāyya).
katham bebhiditā, marīmṛjakaḥ, kuṣubhitā samidhitā iti .
How [then are] bebhiditā, marīmṛjakaḥ, kuṣubhitā, samidhitā?
atra api akāralope kṛte tasya sthānivatvāt guṇavṛddhī na bhaviṣyataḥ .
Here too (atra api), when the elision of the a (akāra-lopa) has been made, because of its sthānivadbhāva (its counting as the substituend), guṇa and vṛddhi will not occur.
yatra tarhi sthānivadbhāvaḥ na asti tadartham ayam yogaḥ vaktavyaḥ .
Where then (tarhi) there is no sthānivadbhāva, for that purpose (tad-artham) this rule must be stated.
kva ca sthānivadbhāvaḥ na asti .
And where is there no sthānivadbhāva?
yatra halacoḥ ādeśaḥ: loluvaḥ popuvaḥ marīmṛjaḥ sarīsṛpaḥ iti .
Where there is a substitute for a hal-and-ac (of a consonant and a vowel [together]): loluvaḥ, popuvaḥ, marīmṛjaḥ, sarīsṛpaḥ.
atra api akāralope kṛte tasya sthānivatvāt guṇavṛddhī na bhaviṣyataḥ .
Here too (atra api), when the elision of the a (akāra-lopa) has been made, because of its sthānivadbhāva, guṇa and vṛddhi will not occur.
luki kṛte na prāpnoti .
When luk has been effected, [guṇa/vṛddhi] does not obtain (na prāpnoti).
idam iha sampradhāryam: luk kriyatām allopaḥ iti kim atra kartavyam .
This is to be deliberated here (sampradhārya): let luk be done, [or] al-lopa (allopa) — which of the two is to be done here?
paratvāt allopaḥ .
By virtue of being later (paratvāt), al-lopa (allopa).
nityaḥ luk .
Luk is nitya (constant).
kṛte api allope prāpnoti akṛte api prāpnoti .
It obtains whether the al-lopa has been done or not been done.
luk api anityaḥ .
Luk too is anitya (non-constant).
anyasya kṛte allope prāpnoti anyasya akṛte .
For one [it] obtains when the al-lopa has been done, for another when it has not been done.
śabdāntarasya ca prāpnuvan vidhiḥ anityaḥ bhavati .
And a rule (vidhi) that obtains [only] for a different word-form (śabdāntara) is anitya.
anavakāśaḥ tarhi luk. sāvakāśaḥ luk .
Then (tarhi) luk [is] without scope (anavakāśa). Luk [is] with scope (sāvakāśa).
kaḥ avakāśaḥ .
What [is its] scope (avakāśa)?
avaśiṣṭaḥ .
The remainder (what is left over).
atham katham cit anavakāśaḥ luk syāt evam api na doṣaḥ .
Even if (atha) somehow (katham cit) luk should be without scope (anavakāśa), even so there is no fault.
allope yogavibhāgaḥ kariṣyate : ataḥ lopaḥ .
A division of the rule (yoga-vibhāga) will be made at al-lopa: [first] 'ataḥ lopaḥ' (elision of the a).
tataḥ yasya : yasya ca lopaḥ bhavati .
Then 'yasya': 'and of that of which there is elision (yasya ca lopaḥ bhavati)'.
ataḥ iti eva .
'ataḥ' [continues] just so (by anuvṛtti).
kimartham idam .
For what purpose [is] this?
lukam vakṣyati tadbādhanārtham .
[He] will state luk; [this is] for the purpose of blocking that (tad-bādhana-artham).
tato halaḥ .
Then 'halaḥ'.
halaḥ uttarasya ca yasya lopaḥ bhavati iti .
'and of that which, following a hal (a consonant), there is elision' — thus.
iha api paratvāt yogavibhāgāt va lopaḥ lukam bādheta: kṛṣṇaḥ nonāva vṛṣabhaḥ yadi idam .
Here too, by paratva or by the yoga-vibhāga, al-lopa would block luk: 'kṛṣṇaḥ nonāva vṛṣabhaḥ' (the black bull bellowed) — if this [is admitted].
nonūyateḥ nonāva .
nonāva [is] from nonūyate (the yaṅ intensive of nu).
samānāśrayaḥ luk lopena bādhyate .
A luk having the same locus (samānāśraya) is blocked by lopa.
kaḥ ca samānāśrayaḥ .
And what [is] samānāśraya (having the same locus)?
yaḥ pratyayāśrayaḥ .
That which has the affix as its locus (pratyaya-āśraya).
atra ca prāk eva pratyayotpatteḥ luk bhavati .
And here the luk occurs before the very arising of the affix (prāk pratyaya-utpatteḥ).
katham syadaḥ, praśrathaḥ, himaśrathaḥ, jīradānuḥ, nikucitaḥ iti .
How [then are] syadaḥ, praśrathaḥ, himaśrathaḥ, jīradānuḥ, nikucitaḥ?
uktam śeṣe .
[It has been] stated in the remainder (śeṣe).
kim uktam .
What [has been] stated?
nipātanāt syadādiṣu .
In syada and the rest (syad-ādiṣu), by nipātana (irregular special mention).
pratyayāśratvāt anyatra siddham .
Elsewhere [it is] established because of dependence on the affix (pratyaya-āśrayatva).
raki jyaḥ prasāraṇam iti .
'When rak [follows], there is saṁprasāraṇa of jyā' — thus.
nikucite api uktam sannipātalakṣaṇaḥ vidhiḥ animittam tadvighātasya iti .
In nikucita too [it has been] stated: 'a rule occasioned by a combination (sannipāta-lakṣaṇa) is no cause for the undoing of that [combination] (animittam tad-vighātasya)' — thus.