एति-स्तु-शास्-वृ-दृ-जुषः क्यप्

The anuvritti of सुपि, अनुपसर्गे and भावे does not extend to this aphorism. The present sutra ordains generally the affix व्यप् after the above verbs. Thus इ + क्यप् = इ + त + य (VI. I. 71) = इत्यः 'to be gone'. The letter त being added by Rule (VI. I. 71) which declares 'त is the augment of a short vowel when a कृत् affix, with an indicatory प् follows'. So also स्तु + क्यप् = स्तुत्यः 'to be praised'; शास् + क्यप् = शिस् + य (आ being changed into इ by 6.4.34) = शिष्यः 'to be instructed i.e. a pupil'. So also वृ + क्यप् = वृत्यः 'to be chosen'; आदृ + क्यप् = आदृत्यः 'to be honoured'; जुष् + क्यप् = जुष्यः 'to be served'.

Though the anuvritti of क्यप् was coming from the previous sutra 100, its repetition in this aphorism is to indicate that other rules such as 125 of this chapter should not take effect in the above verbs. Thus Rule 125 requires ण्यत् 'after the verb स्तु, but the present rule prohibits that. Thus we have अवश्य स्तुत्यः 'must be praised'.

By वृ in the sutra the root वृञ् is intended to be taken, and not the root वृङ्. The equivalent derivative of the latter is वार्यः as वार्या ऋत्विजः.

Vart:- The roots शस् 'to praise' दुह् 'to milk' and गुह् 'to cover' optionally take the affix क्यप्. As शस्यम् or शंस्यम् 6.4.37; दुह्यम् or दोह्यम्, गुह्यम् or गोह्यम्.

Vart:- The verb अञ्ज् 'to anoint', preceded by the preposition आङ् takes the affix क्यप् when used as an appellative. As आ + अञ्ज् + क्यप् = आज्यम् meaning clarified butter. The nasal is elided by 6.4.24.

Obj.- How do you explain the form उपेयम् which is evidently formed from the root इ by adding यत् ? According to the present sutra, the affix
क्यप् ought to have been added. Ans. The इ in उपेयम् is a different root from that taken here. The root in this sutra is इण् of the Adadi class.,