The affixes called kṛtya and the affix loṭ (Imperative) come also after verbs, in the sense of direction, granting permission and proper (particular) time.,
The word प्रैष means 'direction'; अतिसर्गः means 'permission to do as one likes'; प्राप्तकालः means 'arrival of appropriate occasion or time for the doing of an action'. The force of च is to introduce the word लोट् into this aphorism. Thus भवता कटः करणीयः, कर्तव्यः, or कृत्यः or कार्यः 'you must, (may, or it is proper time for you to) make the mat'.
So instead of the Passive Potential Participles, for such the Kritya affix 3.1.95 &c)) may properly be called; we may have the Imperative also. Thus करोतु कटं 'you must (may or it is the appropriate time to) make the mat'.
It might be asked 'Why the kritya affixes are enjoined to come with the force of direction, permission &c'. They have been ordained most generically to come in denoting action in the Abstract (भाव) and object (कर्म) and a fortiori they will come in denoting the senses of direction, permission & c; for the latter are but a species of action. If you say that लोट् being ordained in these special senses, will (on the principle, that an apavada or special rule excludes an utsarga or general rule within the jurisdiction of such special rule) exclude kritya affixes; we would reply, that kritya affixes will not be excluded, for the rule of non-uniform affixes 3.1.94 will apply'.
To this objection we answer 'the special mention of the word kritya in this sutra, indicates the existence of the following maxim :--
'The rule of non-uniform affixes 3.1.94 does not necessarily apply in all cases after sutra 3.3.94 treating of primary affixes by which feminine nouns are formed'.
Q.-- What is the difference between the words विधि and प्रैष ? Some say विधि means a precept enjoining something for the first time; while प्रैष means mere 'direction'.,