धातु-सम्बन्धे प्रत्ययाः

The above sutra is thus translated by Professor Bohtlingk:- \Words formed with affixes stand, (in reference to the time) in closer relation to the verb (with which they are allied)\. Thus 3.2.85 has taught that words like अग्निष्टोमयाजिन् have a past significance, i.e. they denote a person who has already performed the ceremony of Agnishtoma. According to the present sutra, in spite of this past significance, inherent in the word, one may use this word with a future tense, whereby it is reduced to a future-denoting word. Thus अग्निष्टोमयाज्यस्य पुत्रो जनिता means 'to him a son will be born who will perform the said Agnishtoma sacrifice'.

The above is not a literal translation but rather an adaptation. The literal translation will be something like this. \Affixes are employed in denoting relation (सम्बन्ध) between the senses of verbs\. The word धातुसम्बन्ध is a Genitive Compound meaning 'relation of root'. The word धातु 'root' is figuratively used for धात्वर्थ 'sense of root'; so that the above compound means 'relation of the senses of roots'. In other words, the relation between the roots should be that of qualifier and the qualified. When there exists such a relation between the senses of two verbs, namely, that of qualifier and the thing qualified, then the affixes may be employed in denoting other times than that specifically ordained for them. In other words, to quote from the Guide to Panini: \It is to be observed, that when primitive words are joined with verbs so as to qualify them, the time of the verbs being mainly the time that controls the sentence, any time denoted by the primitive affixes, by which the former words have been formed will be subordinate to and regulated by, but need not correspond to, the time of the verbs, so far as the form of those words is concerned.\

Thus तत्र वसन् ददर्श 'living there, he saw'; अग्निष्टोमयाज्यस्य पुत्रो जनिता 'to him a son will be born, a performer of the Agnishtoma sacrifice'; कृतः कटः श्वो भविता 'he will be to-morrow maker of the mat'; भाविकृत्यमासीत् ।

Here, though the time of the action of living denoted by वसन् is present, 3.2.124, this action is present only in relation to the action of seeing, and though because the latter action is past, the former action also is past with reference to the speaker or writer, this circumstance does not affect the form of वसन्, which therefore may remain as it is. In other words, 'affixes are related directly to the root, and not to the whole sentence'.

Similarly the word अग्निष्टोमयाजी is formed by an affix 3.2.85 denoting past time, while the word जनिता is in the Future tense. Now, this linking together of a word in the Past tense with a word in the future is a valid usage. Here the time of the qualified verb भविता does not affect the special time of the qualifier Agnishtomayaji.

Q.-- Why has the word प्रत्यय been repeated in this sutra, when it was understood in this from 3.1.1 ? Ans.-- The repetition is for the sake of indicating that affixes which are not ordained to come after roots (धातु), but which are enjoined to come after nouns &c. such as Taddhita affixes, are even valid in other tenses than those in which they have been specifically enjoined when related to a verb. Thus गोमानासीत् 'he was possessed of a cow'; गोमान् भविता 'he will be possessed of a cow'. Here the Taddhita affix मतुप् is added to the noun गो 'cow', with a present signification 5.2.94, the word गोमत् meaning 'who has cows' or 'in which there are cows.' This word, गोमत्, however, is related and validly so, to the words आसीत् and भविता—one in the Past tense and the other in the Future.,