The affix vuñ comes in the remaining senses, even after a word which is not a vṛddha which is always plural, when it denotes an inhabited country or a limit of such country, as well as after such vṛddha words.,
The words जनपद and तदवधि are to be read into the aphorism. This debars छ and अण् ॥ Thus from अङ्गाः, वङ्गाः and कलिङ्गाः which are non-Vriddha Kingdom denoting words, always having a plural form, we have आङ्ककः, वाङ्गकः and कालिंगकः ॥ Similarly अजमीढाः and अजक्रन्दाः are non-Vriddha always plural words, denoting boundary of kingdom; we have from them आजमीढकः and आजक्रन्दकः ॥ The affix will apply, of course to Vriddha जनपद word by the last sutra, though these be always plural in form. Thus दावर्कः and जाम्बकः from दार्वाः and जाम्बाः ॥ So also to Vriddha words denoting limit of a Kingdom: कालंजराः — कालंजरकः, वैकुलिशाः -- वैकुलिशकः ॥
The word विषय is used in the sutra to indicate that the word should be plural in essence, having no corresponding singular form. Therefore the rule will not apply to वर्तन्यः plural of वर्तनी ॥ The derivative from it will be वार्तनः ॥
The word अपि is used in the sutra to indicate that Vriddha-words which would have taken वुञ् by the last sutra are not debarred by this sutra, when they are plural in form. This debarring would have taken place, by the rule of interpretation known as तक्रकौण्डिन्यन्याय; but for the use of the word अपि ॥ This maxim or nyaya is thus explained in Padamanjari:-- पूर्वसूत्रे हि जनपदसामान्ये वृद्धात् वुञ् विहितः, यथा ब्राह्मणसामान्ये दधिदानं; इह तु बहुवचनविषयेविशेषेऽवृद्धाद् वुञ्, यथा कौण्डिन्ये तक्रदानं, ततश्च बहुवचनादपि वृद्धाद् वुञिप्राप्ते आरभ्यमाणोऽवृद्धाद् वुञ् वृद्धाद् वुञोबाधकः स्यादित्यपि शब्दन समुच्चीयते इत्यर्थः ॥,