विशेषणानां च अजातेः

When a Taddhita is luped, the adjectives which qualify such secondary derivatives agree with them in number and gender. This is a rule of syntax. Thus पंचालाः रमणीयाः बह्वन्नाः, बहुक्षीरघृताः बहुमाल्यफलाः 'the pleasant Panchalas having plenty of food, plenty of milk and butter.' Here the adjective रमणीयाः, pleasant &c., agrees in number and gender with the Panchalah; being also in masculine plural. But when such a derivative is used as a jati word then the adjective does not agree in number and gender, as पंचालाः जनपदः, गोदौ ग्रामः. Here जनपद though qualifying Panchala does not agree with it in number and gender, as it is a noun of class. All attributes of such words formed by the lup of Taddhita agree with their substantives in number and gender: provided that such an attribute is not a common noun used as an adjective. Similarly adjectives which do not directly qualify such Taddhita-formed nouns, but do so through the medium of a noun of class, do not agree in gender and number with the Taddhita-word. Thus पंचालाः जनपदो रमणीयो बह्वन्नः, 'the country of Panchalas is pleasant and fertile.' Here the words रमणीयः and बह्वन्नः qualify directly the word 'जनपदः' and indirectly the word Panchalas, and therefore do not agree with the latter.

The explanation of this sutra as given by Patanjali in the Mahabhashya is somewhat different from that of the Kasika. The phrase चाजातेः is analysed by him as च and आजातेः, the sense being \and as far as the jati goes.\ The word jati is thus explained :-

A word expressing whatever is distinguishable by its form or figure, or which begins the name of an individual is easily found applicable to others without any further teaching, (a common name) provided it is not a word used in all genders, (common noun मुख्यजाति genus); and (only for the purpose of grammar as coming under the rules relating to the above mentioned words), a word expressing descendants by their parentage as well as a word expressing a person by the branch of the Vedas (शाखा) which the family to which the person belongs is competent to read शाखाध्येतृ (sakhadhyetri) (गौणजाति) = जातिवाचकाः (jativachakah) आकृति गृहणज्जातिर्लिंगानां च नसर्वभाक् । सकृदाख्यात निग्राह्य गोत्रं च चरणैः सह ॥

The following examples will illustrate the meaning of the above definition:-(1) तट is a jati word because it denotes what is distinguishable by its form, i. e. by its being contiguous to a place covered with water, (2) शूद्र is such a word, because when given as the name of an individual, is applicable to other sudras (common name), (3) औपगव is such a word, and (4) कठ a person belonging to the family competent to read the branch of the Vedas called katha is also such a word. But देवदत्त is not such a word, because it is a proper name applicable to only one individual and शुक्ल is likewise not such a word, because it, though a common name, is used in all genders.

Vart:- Prohibition must be stated in the case of nouns formed by the लुप् elision of an affix relating to man. Thus the Taddhita affix कन् (क) is employed in denoting representation by imitation. Thus अश्वकः means a figure like a horse (in wood or clay or paper). But when the imitation is that of a man, this affix is elided. Thus चंचा means a \doll of straw.\ But when we want to say a doll in the figure of a man, we will have चंचा + कन्लुप् (लुम्मनुष्ये 5.3.98) = चञ्चा. Here this word is formed by the elision of an affix relating to man. Adjectives qualifying this word will not agree in gender and number. Thus चंचा अभिरूपः 'the delightful straw figure of man.' वध्रिकाः दर्शनीयः 'a beautiful representation of an eunuch.',