savarṇasañjñāyām bhinnadeśeṣu atiprasaṅgaḥ prayatnasāmānyāt .
In [applying] the savarṇa-designation there is over-application (atiprasaṅga) to [sounds] of different places (bhinnadeśa), because of the commonness of effort (prayatna-sāmānya).
savarṇasañjñāyām bhinnadeśeṣu atiprasaṅgaḥ bhavati jabagaḍadaśām .
In the savarṇa-designation there is over-application to [sounds] of different places — [namely] to ja, ba, ga, ḍa, da.
kim kāraṇam .
What is the reason?
prayatnasāmānyāt .
Because of the commonness of effort (prayatna-sāmānya).
eteṣām hi samānaḥ prayatnaḥ .
For these have the same effort (prayatna).
siddham tu āsye tulyadeśaprayatnam savarṇam .
But (tu) [it is] established [correctly if we say]: that which has, in the mouth (āsye), equal place and equal effort (tulya-deśa-prayatna) is savarṇa.
siddham etat. katham .
This is established. How?
āsye yeṣām tulyaḥ deśaḥ yatnaḥ ca te savarṇasañjñāḥ bhavanti iti vaktavyam .
It should be stated: 'those whose place (deśa) and effort (yatna) in the mouth are equal are savarṇa-designated' — thus.
evam api kim āsyopādāne prayojanam .
Even so (evam api), what is the purpose in the taking-up (upādāna) of āsya?
sarveṣām hi tat tulyam .
For that (the mouth) is the same for all.
prayatnaviśeṣaṇam āsyopādānam .
The taking-up of āsya is a qualifier (viśeṣaṇa) of prayatna.
santi hi āsyāt bāhyāḥ prayatnāḥ .
For there are efforts (prayatna) external to the mouth (āsya).
te hāpitāḥ bhavanti .
These become excluded (hāpita, caused to be dropped).
teṣu satsu asatsu api savarṇasañjñā sidhyati .
Whether these are present or absent, the savarṇa-designation is established.
ke punaḥ te .
But (punaḥ) which are these [external efforts]?
vivārasaṃvārau śvāsanādau ghoṣavadaghoṣatā alpaprāṇatā mahāprāṇatā iti .
vivāra and saṁvāra (opening and closing [of the glottis]), śvāsa and nāda (breath and voice), voicedness-and-voicelessness (ghoṣavat-aghoṣa), the state of little breath (alpaprāṇatā), the state of great breath (mahāprāṇatā) — thus.
tatra vargāṇām prathamadvitīyāḥ vivṛtakaṇṭhāḥ śvāsānupradānāḥ aghoṣāḥ .
Of these, the first and second [consonants] of the vargas have the throat open (vivṛta-kaṇṭha), have breath as their after-flow (śvāsa-anupradāna), [and are] voiceless (aghoṣa).
eke alpaprāṇāḥ apare mahāprāṇāḥ .
Some [of them are] of little breath (alpaprāṇa), the others of great breath (mahāprāṇa).
tṛtīyacaturthāḥ saṃvṛtakaṇṭhāḥ nādānupradānāḥ ghoṣavantaḥ .
The third and fourth have the throat closed (saṁvṛta-kaṇṭha), have voice as their after-flow (nāda-anupradāna), [and are] voiced (ghoṣavat).
eke alpaprāṇāḥ apare mahāprāṇāḥ .
Some of little breath, the others of great breath.
yathā tṛtīyāḥ tathā pañcamāḥ ānunāsikyavarjam .
As the third [consonants], so the fifth (the nasals), except for nasality (ānunāsikya).
ānunāsikyam teṣām adhikaḥ guṇaḥ .
Nasality (ānunāsikya) is their additional quality (adhika guṇa).
evam api avarṇasya savarṇasañjñā na prāpnoti .
Even so, the savarṇa-designation would not obtain for the a-vowel (avarṇa).
kim kāraṇam .
What is the reason?
bāhyam hi āsyāt sthānam avarṇasya .
For the place (sthāna) of the a-vowel is outside the mouth (āsya).
sarvamukhasthānam avarṇam eke icchanti .
Some hold the a-vowel to have the whole mouth as its place (sarva-mukha-sthāna).
evam api vyapadeśaḥ na prakalpate : āsye yeṣām tulyaḥ deśaḥ iti .
Even so, the predication does not come about [by the formula] 'those whose place in the mouth is equal' — thus [for the a-vowel].
vyapadeśivadbhāvena vyapadeśaḥ bhaviṣyati .
The predication will come about by [the principle of] vyapadeśivadbhāva (treating [a thing] as though it bore a distinct correlate).
sidhyati .
[Then] it is established.
sūtram tarhi bhidyate .
But then (tarhi) the sūtra is split (bhidyate) [into an additional statement].
yathānyāsam eva astu .
Let it be just as originally framed (yathā-nyāsam).
nanu ca uktam savarṇasañjñayām bhinnadeśeṣu atiprasaṅgaḥ prayatnasāmānyāt iti .
But surely (nanu ca) it was said: 'in the savarṇa-designation there is over-application to [sounds] of different places, because of the commonness of effort' — thus.
na eṣaḥ doṣaḥ .
This is not a fault.
na hi laukikam āsyam .
For āsya [here] is not the ordinary (laukika) [mouth].
kim tarhi .
What then (kim tarhi)?
taddhitāntam āsyam : āsye bhavam āsyam .
āsya [here] ends in a taddhita affix: 'that which occurs in the mouth (āsye bhavam)' = āsya.
śarīrāvayavāt yat .
[The affix] yaT [is added] after [a word denoting] a bodily part (śarīra-avayava).
kim punaḥ āsye bhavam .
But (punaḥ) what is 'that which occurs in the mouth (āsye bhavam)'?
sthānam karaṇam ca .
The place (sthāna) and the organ (karaṇa).
evam api prayatnaḥ aviśeṣitaḥ bhavati .
Even so, the prayatna remains unqualified (aviśeṣita).
prayatnaḥ ca viśeṣitaḥ .
But (ca) prayatna [in fact] is qualified (viśeṣita).
na hi prayatanam prayatnaḥ .
For prayatna is not [merely] prayatana (exertion in general).
prārambhaḥ yatnasya prayatnaḥ .
prayatna is the commencement (prārambha) of effort (yatna).
yadi prārambhaḥ yatnasya prayatnaḥ evam api avarṇasya eṅoḥ ca savarṇasañjñā prāpnoti .
If prayatna is the commencement of effort, then even so the savarṇa-designation would [wrongly] obtain for the a-vowel (avarṇa) and for eṄ (e, o).
praśliṣṭavarṇau etau .
These two (a and e/o) are coalesced sounds (praśliṣṭa-varṇa).
avarṇasya tarhi aicoḥ ca savarṇasañjñā prāpnoti .
Then the savarṇa-designation would [wrongly] obtain for the a-vowel and for aiC (ai, au).
vivṛtatarāvarṇau etau .
These two (ai and au) are more-open a-sounds (vivṛtatara-avarṇa).
etayoḥ eva tarhi mithaḥ savarṇasañjñā prāpnoti .
Then the savarṇa-designation would [wrongly] obtain mutually (mithaḥ) between just these two [ai and au].
na etau tulyasthānau .
These two do not have equal place (tulya-sthāna).
udāttādīnām tarhi savarṇasañjñā na prāpnoti .
Then the savarṇa-designation would not obtain for [vowels marked] with the udātta and the rest (the accents).
abhedakāḥ udāttādayaḥ .
The udātta and the rest are non-differentiating (abhedaka).
atha vā kim naḥ etena prārambhaḥ yatnasya prayatnaḥ iti .prayatanam eva prayatnaḥ .
Or rather (atha vā), what [use] to us is this — 'prayatna is the commencement of effort'? prayatna is just prayatana (exertion).
tat eva ca taddhitāntam āsyam .
And āsya is just that taddhita-ending word.
yat samānam tat āśrayiṣyāmaḥ .
We shall have recourse to whatever is common (samāna).
kim sati bhede .
[Only] when there is a difference (bheda)?
sati iti āha .
He says: 'when there is [a difference]'.
sati eva hi bhede savarṇasañjñayā bhavitavyam .
For the savarṇa-designation must occur only when there is a difference (bheda).
kutaḥ etat .
Whence [is] this [known]?
bhedādhiṣṭhānā hi savarṇasañjñā .
For the savarṇa-designation has difference (bheda) as its basis (adhiṣṭhāna).
yadi hi yatra sarvam samānam tatra syāt savarṇasañjñāvacanam anarthakam syāt .
For if it were to apply where everything is the same, the statement of the savarṇa-designation would be purposeless (anarthaka).
yadi tarhi sati bhede kim cit samānam iti kṛtva savarṇasañjñā bhaviṣyati śakārachakārayoḥ ṣakāraṭhakārahoḥ sakārathakārayoḥ savarṇasañjñā prāpnoti .
If then, there being a difference, the savarṇa-designation applies on the ground that 'something is common', [then] the savarṇa-designation would [wrongly] obtain for ś and ch, for ṣ and ṭh, for s and th.
eteṣām hi sarvam anyat samānam karaṇavarjam .
For of these, everything else is common (samāna) except the organ/manner (karaṇa).
evam tarhi prayatanam eva prayatnaḥ tat eva taddhitāntam āsyam na tu ayam dvandvaḥ : āsyam ca prayatnaḥ ca āsyaprayatnam iti .
Well then (evaṁ tarhi): prayatna is just prayatana, and āsya is just that taddhita-ending word — but this (āsyaprayatna) is NOT the dvandva '(the) mouth and (the) effort = āsyaprayatna' — thus.
tripadaḥ bahuvrīhiḥ : tulyaḥ āsye prayatnaḥ eṣām iti .
[It is] a three-word bahuvrīhi: 'those whose effort in the mouth is equal (tulyaḥ āsye prayatnaḥ eṣām)' — thus.
atha vā pūrvaḥ tatpuruṣaḥ tataḥ bahuvrīhiḥ : tulyaḥ āsye tulyāsyaḥ , tulyāsyaḥ prayatnaḥ eṣām iti .
Or rather, a prior tatpuruṣa, then a bahuvrīhi: 'equal in the mouth = tulyāsya; those whose effort is tulyāsya (equal-in-mouth)' — thus.
atha vā paraḥ tatpuruṣaḥ tataḥ bahuvrīhiḥ : āsye yatnaḥ āsyayatnaḥ , tulyaḥ āsyayatnaḥ eṣām iti .
Or rather, a latter tatpuruṣa, then a bahuvrīhi: 'effort in the mouth = āsyayatna; those whose āsyayatna (mouth-effort) is equal' — thus.