kimartham idam udyate .
For what purpose is this [sūtra] uttered?
guṇavṛddhī mā bhūtām iti : ādīdhyanam ādīdhyakaḥ , āvevyanam āvevyakaḥ iti .
So that guṇa and vṛddhi may not occur (mā bhūtām) — thus: ādīdhyanam, ādīdhyakaḥ, āvevyanam, āvevyakaḥ.
ayam yogaḥ śakyaḥ akartum .
This sūtra (yoga) can be left unmade (śakyaḥ akartum).
dīdhīvevyoḥ chandoviṣayatvāt dṛṣṭānuvidhitvāt ca chandasaḥ adīdhet adīdhayuḥ iti ca guṇadarśanāt apratiṣedhaḥ .
Because dīdhī and vevī are confined to the Veda (chandoviṣayatva), and because the Veda follows what is [actually] observed (dṛṣṭānuvidhitva), and because guṇa is seen in adīdhet, adīdhayuḥ — there is no [need for] prohibition (apratiṣedha).
dīdhīvevyoḥ chandoviṣayatvāt .
Because dīdhī and vevī are confined to the Veda (chandoviṣayatva).
dīdhīvevyau chandoviṣayau .
dīdhī and vevī are confined to the Veda (chandoviṣaya).
dṛṣṭānuvidhitvāt ca chandasaḥ .
And because the Veda follows what is [actually] observed (dṛṣṭānuvidhitva of the chandas).
dṛṣṭānuvidhiḥ ca chandasi bhavati .
And in the Veda there is [the principle of] following what is observed (dṛṣṭānuvidhi).
adīdhet , adīdhayuḥ iti ca guṇadarśanāt apratiṣedhaḥ .
And because guṇa is seen in adīdhet, adīdhayuḥ, there is no [need for] prohibition (apratiṣedha).
anarthakaḥ pratiṣedhaḥ apratiṣedhaḥ .
'apratiṣedha' [means] a purposeless prohibition (anarthaka pratiṣedha).
prajapatiḥ vai yat kim cana manasā adīdhet .
'Prajāpati, verily, whatever he shone-upon/pondered (adīdhet) with the mind …'
hotraya vṛtaḥ kṛpayan adīdhet .
'Chosen for the hotṛ-office (hotrāya vṛtaḥ), yearning (kṛpayan), he pondered (adīdhet).'
adīdhayuḥ dāśarājñe vṛtasaḥ .
'The chosen ones (vṛtāsaḥ) shone/pondered (adīdhayuḥ) at the Battle of Ten Kings (dāśarājña).'
bhavet idam yuktam udāharaṇam : adīdhet iti .
This would be a fitting example: 'adīdhet.'
idam tu ayuktam : adīdhayuḥ iti .
But (tu) this is not fitting: 'adīdhayuḥ.'
ayam jusi guṇaḥ pratiṣedhaviṣaye [pratiṣedhaviṣayaḥ] ārabhyate .
This guṇa before jus (jusi guṇaḥ) is introduced (ārabhyate) [even] in the domain of the prohibition (pratiṣedha-viṣaya).
saḥ yathā eva kṅiti na iti etam pratiṣedham bādhate evam imam api bādhate .
Just as it overrides (bādhate) this prohibition 'kṅiti na' (no [guṇa/vṛddhi] when a kit/ṅit affix follows), so it overrides this one too.
na eṣaḥ doṣaḥ .
This is no fault.
jusi guṇaḥ pratiṣedhaviṣaye ārabhyamāṇaḥ tulyajātīyam pratiṣedham bādhate .
The jusi-guṇa, being introduced in the domain of a prohibition, overrides [only] a prohibition of the same class (tulyajātīya).
kaḥ ca tulyajātīyaḥ pratiṣedhaḥ .
And which is a prohibition of the same class?
yaḥ pratyayāśrayaḥ .
That which is affix-based (pratyayāśraya).
prakṛtyāśrayaḥ ca ayam .
But this one (the dīdhīvevī prohibition) is base-based (prakṛtyāśraya).
atha vā yena na aprāpte tasya bādhanam bhavati .
Or else: [a rule] sublates that [prohibition] in respect of whose non-obtaining [otherwise] (yena na aprāpte) [the rule is nonetheless taught].
na ca aprāpte kṅiti na iti etasmin pratiṣedhe jusi guṇaḥ ārabhyate .
And the jusi-guṇa is not introduced [only] where this prohibition 'kṅiti na' has not obtained (na aprāpte).
asmin punaḥ prāpte ca aprāpte ca .
But with respect to this one (the dīdhīvevī prohibition), [it is introduced] both where [it] obtains and where [it] does not obtain (prāpte ca aprāpte ca).
yadi tarhi ayam yogaḥ na ārabhyate katham dīdhyat iti .
If, then (yadi tarhi), this sūtra (yoga) is not made, how [is the form] 'dīdhyat'?
dīdhyat iti śyanvyatyayena .
'dīdhyat' — by an exchange [bringing in] śyan (śyan-vyatyaya).
dīdhyat iti śyan eṣaḥ vyatyayena bhaviṣyati .
'dīdhyat' — this śyan will arise by exchange (vyatyaya).
iṭaḥ ca api grahaṇam śakyam akartum .
And the mention of iṭ too can be left unmade (śakyam akartum).
katham akaṇiṣam araṇiṣam , kaṇitā śvaḥ , raṇitā śvaḥ iti .
How [then are] akaṇiṣam, araṇiṣam, kaṇitā śvaḥ, raṇitā śvaḥ?
ārdhadhātukasya iṭ valādeḥ iti atra iṭ iti vartamāne punaḥ iḍgrahaṇasya prayojanam iṭ eva yathā syāt yat anyat prāpnoti tat mā bhūt iti .
In the rule 'ārdhadhātukasya iḍ valādeḥ' (A. 7.2.35), where 'iṭ' is already present (vartamāne), the purpose of again mentioning iṭ (iḍgrahaṇa) is: so that iṭ alone should result, [and] whatever else would obtain should not occur — thus.
kim ca anyat prāpnoti .
And what else would obtain?
yadi niyamaḥ kriyate pipaṭhiṣateḥ apratyayaḥ pipaṭḥīḥ : dīrghatvam na prāpnoti .
If the restriction (niyama) is made, then [in] pipaṭhiṣateḥ, with the affix elided (apratyaya), pipaṭhīḥ: the lengthening (dīrghatva) would not obtain.
na eṣaḥ doṣaḥ .
This is no fault.
āṅgam yat kāryam tat niyamyate .
It is the aṅga-operation (āṅga) that is restricted (niyamyate).
na ca etat āṅgam .
And this (the lengthening) is not an aṅga-operation.
atha vā asiddham dīrghatvam .
Or else: the lengthening (dīrghatva) is asiddha (as though not accomplished).
tasya asiddhatvāt niyamaḥ na bhaviṣyati
Because of its being asiddha, the restriction (niyama) will not [take effect].