The affix ṇic , in the sense of 'making' comes after these words as the object of action viz. muṇḍa 'shaving', miśra 'mixture', ślakṣṇa 'soft', lavaṇa 'salt', vrata 'vow', vastra 'dress', hala 'plough', kala 'strife', kṛta 'done' and tūsta 'matter hair'.,
Thus मुण्डयति 'he shaves'; मिश्रयति 'he mixes'; श्लक्ष्णयति 'he softens or alleviates'; लवणयति 'he salts'; पयोव्रतयति 'he fasts on milk'; संवस्त्रयति 'he covers with clothes i.e. dresses'; हलयति 'he ploughs'; कलयति 'he makes war'; कृतयति 'he appreciates kindness'; वितूस्तयति 'he combs the hair, or disentangles matted hair or delivers from sin'.
The affix after the word व्रत has the sense of 'eating' or 'abstaining therefrom'; as पयो व्रतयति 'he drinks milk', वृषलान्नं व्रतयति 'he abstains from the food prepared by a low caste'; after the word वस्त्र the affix denotes the sense of covering. After हलि and कलि the sense is that of taking; as हलिं गृह्णाति = हलयति. The words in the sutra are हल and कल and not हलि and कलि. This anomalous form shows that in forming the Aorist of these by adding the affix चङ् (III. I. 48) the reduplication takes place, but not in the same way as if the affix were सम्, i.e. the सन्वद्भाव does not take place here in the Aorist 7.4.93. Thus the Aorists are अजहलत् and अचकलत्; and not अजीहलत् and अचीकलत् which would have been the forms by the application of rules (VII.4.79. & 94). if there was सन्वद्भाव.
The word स्तूत means either hair, or matted hair, or sin.,