गन्धन-अवक्षेपण-सेवन-साहसिक्य-प्रतिथत्न-प्रकथन-उपयोगेषु कृञः

The verb कृञ् by sutra 72 would take the affixes of the Atmanepada when the direct fruit of the action accrues to the agent. This sutra has been begun to show that this verb takes the Atmanepada terminations under certain circumstances even when the direct fruit of the action does not accrue to the agent.

The word gandhana comes from the root gandh 'to injure,' of churadi class and means to inform against another maliciously with the object of injuring such person. Avakshepana means 'to revile', 'to over-come,' sevana means 'to obey and serve,' sahasikya means 'an act of violence,' pratiyatna means, 'imparting a new quality or virtue,' prakathana means 'to narrate fully,' upayoga means 'the disposal of a thing for the object of attaining &c.'

Thus उत्कुरुते, उदाकुरुते a means he informs against; (2) श्येनो वर्तिकामुदाकुरुते 'the hawk overcomes or reviles a snail,' (3) गणिकानुपकुरुते 'he serves the prostitutes,' महामात्राननुकुरुते 'he serves the mahamatra,' (4) परदारान् प्रकुरुते 'he outrages another's wife,' (5) एधोदकस्योपस्कुरुते 'the fuel gives a new quality (boils) to the water (or he prepares the wood and water for a sacrifice).' The object of the verb kri takes the affix of the sixth case i. e. genitive, only when the verb means pratiyatna, see Sutra 2.3.53 (कृञः प्रतियत्ने) । Therefore udakasya, though an object, has genitive form. The verb takes the augment सुट् only when it is preceded by upa and signifies pratiyatna, see 6.1.139. (उपात् प्रतियत्न वैकृत वाक्याध्याहारेषु) ॥ Therefore, there is the insertion of sibilant in upaskurute. (5) गाथाः प्रकुरुते 'he recites stories,' जनापवादान् प्रकुरुते 'he recites slander,' (6) शतं प्रकुरुते 'he devotes a hundred pieces of money, for the sake of merit.' सहस्रं प्रकुरुते 'he devotes a thousand.'

Why do we say in these senses? Witness कटं करोति 'he makes a mat.' In this case the atmanepada affix is not employed.

The verb kri is understood in the three succeeding sutras.,