kṅiti pratiṣedhe tannimittagrahaṇam .
In the kṅit-prohibition, the mention of 'tannimitta' (occasioned by that).
kṅiti pratiṣedhe tannimittagrahaṇam kartavyam .
In the kṅit-prohibition, the mention of tannimitta (occasioned by that) must be made.
kṅinnimitte ye guṇavṛddhī prāpnutaḥ te na bhavataḥ iti vaktavyam .
It must be stated: 'the guṇa and vṛddhi that would obtain as occasioned by a kṅit (kṅin-nimitte) do not take place'.
kim prayojanam .
What [is] the purpose?
upadhāroravītyartham .
For the sake of the upadhā [cases] and of roravīti (upadhā-roravīti-artham).
upadhārtham roravītyartham ca .
For the sake of the upadhā (penult) and for the sake of roravīti.
upadhārtham tāvat : bhinnaḥ , bhinnavān iti .
For the upadhā, to begin with (tāvat): bhinnaḥ, bhinnavān.
kim punaḥ kāraṇam na sidhyati .
But what [is] the reason [it] is not accomplished [without it]?
kṅiti iti ucyate .
'kṅiti' is [what] is stated [in the sūtra].
tena yatra kṅiti anantaraḥ guṇabhāvī asti tatra eva syāt: citam stutam .
By that (tena), [the prohibition] would apply only there where the guṇa-candidate (guṇa-bhāvin) stands immediately (anantara) [before the kṅit]: citam, stutam.
iha tu na syāt: bhinnaḥ , bhinnavān iti .
But (tu) here [it] would not apply: bhinnaḥ, bhinnavān.
nanu ca yasya guṇaḥ ucyate tat kṅitparatvena viśeṣayiṣyāmaḥ .
But surely (nanu ca) that of which guṇa is stated (yasya guṇaḥ ucyate) — we shall qualify it as being followed by a kṅit (kṅit-para).
pugantalaghūpadhasya ca guṇaḥ ucyate tat ca atra kṅitparam .
And guṇa is stated for [an aṅga] whose penult is light and which ends in puk (puganta-laghūpadha); and that (tat), here (atra), [is] kṅit-para (followed by a kṅit).
pugantalaghūpadhasya iti na evam vijñāyate : pugantasya aṅgasya laghūpadhasya ca iti .
'pugantalaghūpadhasya' — [it] is not to be understood thus: 'of a puk-ending aṅga and of a light-penult [aṅga]' [as two separate things].
puki antaḥ pugantaḥ , laghvī upadhā laghūpadhā , pugantaḥ ca laghūpadhā ca pugantalaghūpadham , pugantalaghūpadhasya iti .
'puk-ending' [is] that whose end is in puk; 'light-penult' [is] that whose penult is light; 'puk-ending and light-penult' [together = one thing] pugantalaghūpadham; 'of the puk-ending-and-light-penult'.
avaśyam ca etat evam vijñeyam .
And this must necessarily be understood thus.
aṅgaviśeṣaṇe hi sati iha prasajyeta : bhinatti chinatti iti .
For if [it] were a qualifier of the aṅga (aṅga-viśeṣaṇa), [the prohibition] would wrongly apply here: bhinatti, chinatti.
roravītyartham ca .
And for the sake of roravīti.
tridhā baddhaḥ vṛṣabhaḥ roravīti iti .
'The bull, bound threefold, bellows (roravīti).'
yadi tannimittagrahaṇam kriyate śacaṅante doṣaḥ .
If the mention of tannimitta is made, [there is] a fault in the śacaṅanta [forms].
riyati piyati dhiyati .
riyati, piyati, dhiyati.
prādudruvat prāsusruvat .
prādudruvat, prāsusruvat.
atra prāpnoti .
Here [guṇa] obtains [wrongly].
śacaṅantasya antaraṅgalakṣaṇatvāt .
Because the śacaṅanta [operation] is antaraṅga-conditioned (antaraṅga-lakṣaṇatva).
antaraṅgalakṣaṇatvāt atra iyaṅuvaṅoḥ kṛtayoḥ anupadhātvāt guṇaḥ na bhaviṣyati .
Because [it is] antaraṅga-conditioned, here — when iyaṅ and uvaṅ have been effected, [and] because [the vowel is] then non-penult (anupadhātva) — guṇa will not occur.
evam kriyate ca idam tannimittagrahaṇam na ca kaḥ cit doṣaḥ bhavati .
So (evam) this mention of tannimitta is made, and no fault whatsoever arises.
imāni ca bhūyaḥ tannimittagrahaṇasya prayojanāni : hataḥ , hathaḥ , upoyate , auyata , lauyamāniḥ , pauyamāniḥ , nenikte iti .
And these [are] further (bhūyaḥ) purposes of the tannimitta-mention: hataḥ, hathaḥ, upoyate, auyata, lauyamāniḥ, pauyamāniḥ, nenikte.
na etāni santi prayojanāni .
These are not [valid] purposes.
iha tāvat hataḥ , hathaḥ iti .
Here, to begin with (tāvat): hataḥ, hathaḥ.
prasaktasya anabhinirvṛttasya pratiṣedhena nivṛttiḥ śakyā kartum atra ca dhātūpadeśāvasthāyām eva akāraḥ .
The setting-aside (nivṛtti), by a prohibition, of something [merely] applicable [but] not [yet] accomplished (prasaktasya anabhinirvṛttasya) can be effected; and here (atra) the akāra [is present] already at the stage of the root's upadeśa (dhātu-upadeśa-avasthā).
iha ca upoyate , auyata , lauyamāniḥ , pauyamāniḥ iti .
And here: upoyate, auyata, lauyamāniḥ, pauyamāniḥ.
bahiraṅge guṇavṛddhī antaraṅgaḥ pratiṣedhaḥ .
The guṇa and vṛddhi [are] bahiraṅga (external); the prohibition [is] antaraṅga (internal).
asiddham bahiraṅgam antaraṅge .
The bahiraṅga is asiddha (as if not effected) with respect to the antaraṅga.
nenikte iti pareṇa rūpeṇa vyavahitatvāt na bhaviṣyati .
As for nenikte — because [it is] separated by the following phoneme (pareṇa rūpeṇa vyavahita), [guṇa] will not occur.