After the verbs budh 'to know', yudh 'to fight', naś 'to destroy', jana 'to be born', eṅ 'to go', pru 'to move', dru 'to run' and sru 'to flow', ending in the affix ṇe (i.e. when used in the causative), parasmaipada is used, even when the fruit of the action goes to the agent.,
By sutra 1.3.74 ante, causatives took the atmanepada termination when the fruit of the action accrued to the agent. This makes an exception to that and ordains parasmaipada. As बोधयति he expands ; योधयति he causes to fight; नाशयति he causes destruction, जनयति he begets, अध्यापयति he teaches; प्रावयति he causes to obtain; द्रावयति he causes to melt; श्रावयति he causes to trickle.
Of the above eight roots, those which are intransitive would have taken the parasmaipada terminations under the conditions mentioned in sutra 1.3.88 sub, that is to say, when the agent is a being endowed with reason. The present aphorism in the case of such intransitive verbs makes this additional statement, that those intransitive verbs will take parasmaipada, even when the agent is not a being endowed with reason. As बोधयति पद्मम् he makes the lotus to expand, योधयति काष्ठानि he makes the woods to strike each other, नाशयति दुःखम् he destroys sorrow, जनयति सुखम् he produces pleasure.
Again of the above eight roots, those that have ordinarily the sense of \moving\ will get parasmaipada by sutra 1.3.87. The present sutra, in their case makes this additional statement, that they will take parasmaipada terminations even when the sense is not that of moving. Thus प्रु means both 'to move' and 'to obtain,' द्रु means 'to run' as well as 'to melt,' and स्रु means 'to flow' as well as to 'to trickle.' As प्रवते he obtains; अयोद्रवति the iron melts; कुण्डिका स्रवति the water-vessel drips. The examples in the first paragraph have therefore been thus translated.
The root इङ् is always compounded with अधि.,