upadhārthena tāvat na arthaḥ .
With the upadhā-purpose, to begin with (tāvat), there is no need (na arthaḥ).
dhātoḥ iti vartate .
'dhātoḥ' (from a root) is continued (by anuvṛtti).
dhātum kṅitparatvena viśeṣayiṣyāmaḥ .
We shall qualify the dhātu (root) as being followed by a kṅit (kṅit-para).
yadi dhātuḥ viśeṣyate vikaraṇasya na prāpnoti : cinutaḥ , sunutaḥ , lunītaḥ , punītaḥ iti .
If the dhātu is [so] qualified, [guṇa] does not obtain for the vikaraṇa: cinutaḥ, sunutaḥ, lunītaḥ, punītaḥ.
na eṣaḥ doṣaḥ .
This is not a fault.
vihitaviśeṣaṇam dhātugrahaṇam .
The mention of 'dhātu' [is] a qualifier of what is prescribed [after it] (vihita-viśeṣaṇa).
dhātoḥ yaḥ vihitaḥ iti .
'that which is prescribed after a dhātu' — thus.
dhātoḥ eva tarhi na prāpnoti .
Then (tarhi) [it] does not obtain for the dhātu itself.
na evam vijñāyate dhātoḥ vihitasya kṅiti iti .
[It] is not understood thus: 'of that prescribed after a dhātu, when a kṅit [follows]'.
dhātoḥ vihite kṅiti iti .
'when a kṅit prescribed after a dhātu [follows]' — thus.
atha vā kāryakālam hi sañjñāparibhāṣam .
Or rather (atha vā): a technical term or metarule (saṁjñā-paribhāṣa) [operates] at the time of the operation (kārya-kāla).
yatra kāryam tatra draṣṭavyam .
Where the operation [applies], there [it] is to be seen [as present].
pugantalaghūpadhasya guṇaḥ bhavati iti upasthitam idam bhavati kṅiti na iti .
[When] 'there is guṇa of a puk-ending light-penult [aṅga]' [applies], this — 'not when a kṅit [follows]' — comes to be present (upasthita).
atha vā yat etasmin yoge kṅidgrahaṇam tad anavakāśam .
Or rather (atha vā): the mention of 'kṅit' in this rule (yoga) [is] without scope (anavakāśa).
tasya anavakāśatvāt guṇavṛddhī na bhaviṣyataḥ .
Because of its scopelessness, guṇa and vṛddhi will not occur.
atha vā ācāryapravṛttiḥ jñāpayati bhavati upadhālakṣaṇasya guṇasya pratiṣedhaḥ iti yat ayam trasigṛdhidhṛṣikṣipeḥ knuḥ ikaḥ jhal halantāt ca iti knusanau kitau karoti .
Or rather (atha vā): the teacher's own practice (ācārya-pravṛtti) makes it known (jñāpayati) that 'there is a prohibition of the guṇa conditioned by the penult (upadhā-lakṣaṇa)' — in that (yat) he, [by the rules] 'trasigṛdhidhṛṣikṣipeḥ knuḥ', 'ikaḥ jhal' [and] 'halantāt ca', makes knu and san kit (kit).
katham kṛtvā jñāpakam .
Having done what, [is it] a jñāpaka (indicator)?
kitkaraṇe etat prayojanam guṇaḥ katham na syāt iti .
The purpose of making [them] kit [is] this: 'how might guṇa not occur?'
yadi ca atra guṇapratiṣedhaḥ na syāt kitkaraṇam anarthakam syāt .
And if there were no prohibition of guṇa here, the making-kit (kit-karaṇa) would be purposeless (anarthaka).
paśyati tu ācāryaḥ bhavati upadhālakṣaṇasya guṇasya pratiṣedhaḥ iti .
But (tu) the teacher sees: 'there is a prohibition of the guṇa conditioned by the penult (upadhā-lakṣaṇa)'.
tataḥ knusanau kitau karoti .
Therefore he makes knu and san kit.
roravītyarthena api na arthaḥ .
With the roravīti-purpose too there is no need (na arthaḥ).
kṅiti iti ucyate .
'kṅiti' is stated.
na ca atra kṅitam paśyāmaḥ .
And here we see no kṅit.
pratyayalakṣaṇena prāpnoti .
[It] obtains by pratyayalakṣaṇa (an operation conditioned by an affix applying even after the affix's elision).
na lumatā tasmin iti pratyayalakṣaṇapratiṣedhaḥ .
'na lumatā... [aṅgasya]' — [by this] there is a prohibition of pratyayalakṣaṇa (in what is elided by a lu-word).
atha api na lumatā aṅgasya iti ucyate evam api na doṣaḥ .
Even if (atha api) it is stated 'na lumatā... aṅgasya', even so there is no fault.
na lumatā lupte aṅgādhikāraḥ pratinirdiśyate .
By 'na lumatā' the aṅga-heading (aṅgādhikāra) is not [merely] pointed back to (pratinirdiśyate) in what is lu-elided.
yaḥ asau lumatā lupyate tasmin yat aṅgam tasya yat kāryam tat na bhavati iti .
'That which is elided by a lu-word — the aṅga [standing] in relation to it, whatever operation [is due] to that aṅga, that does not occur' — thus.
atha api āṅgādhikāraḥ pratinirdiśyate evam api na doṣaḥ .
Even if (atha api) the aṅga-heading is [taken as] re-specified, even so there is no fault.
kāryakālam hi sañjñāparibhāṣam yatra kāryam tatra draṣṭavyam .
For a saṁjñā/paribhāṣa [operates] at the time of the operation (kārya-kāla); where the operation [applies], there [it] is to be seen.
sārvadhātukārdhadhātukayoḥ guṇaḥ bhavati iti upasthitam idam bhavati kṅiti na iti .
[When] 'there is guṇa before a sārvadhātuka or ārdhadhātuka' [applies], this — 'not when a kṅit [follows]' — comes to be present (upasthita).
atha vā chāndasam etat .
Or rather (atha vā): this [roravīti] is Vedic (chāndasa).
dṛṣṭānuvidhiḥ ca chandasi bhavati .
And in the Veda (chandas) the rule follows what is [actually] seen (dṛṣṭa-anuvidhi).
atha vā bahiraṅgaḥ guṇaḥ antaraṅgaḥ pratiṣedhaḥ .
Or rather (atha vā): guṇa [is] bahiraṅga, the prohibition [is] antaraṅga.
asiddham bahiraṅgam antaraṅge .
The bahiraṅga is asiddha (as if not effected) with respect to the antaraṅga.
atha vā pūrvasmin yoge yad ārdhadhātukagrahaṇam tat anavakāśam .
Or rather (atha vā): the mention of 'ārdhadhātuka' in the previous rule (pūrva yoga, i.e. 1.1.4) [is] without scope (anavakāśa).
tasya anavakāśatvāt guṇaḥ bhaviṣyati .
Because of its scopelessness, guṇa will occur.