छन्दो-ब्राहमणानि च तद्-विषयाणि

The word प्रोक्त is to be read into this sutra. The force of the affixes denoting announcer 4.3.101, when used after a word denoting a Vedic Text or a Brahmana, is that of expressing \one who studies\ or \one who knows\. तद्विषयाणि means \this relation\, i.e. the subject treated of in this section, namely, the relation of अध्येतृ or वेदितृ ॥ In other words, the affixes, which ordinarily denote 'announcer', have the force of \one who studies or one who knows\ when added to Veda-Text or Brahmanas. That is, a प्रोक्त affix should not be added to a Veda or a Brahmana, except when an अध्येतृ or वेदितृ affix follows it, and as such latter affixes are always elided by 4.2.94, it follows that a प्रोक्त affix when added to a Veda or a Brahmana, means \he who studies or knows the Veda anounced by\. In fact there is no affix which can denote merely the announcer of a Veda, perhaps because the Vedas are eternal and no one can be its announcer only, but must be one who has studied it and known it, in order to qualify him to promulgate it.

Thus from the word कठ, the name of a Veda-Text, we get कठाः meaning 'those who study or know Katha Veda'. The word is thus formed. To the word कठ we add the affix णिनि denoting announcer, by 4.3.104 : then we elide it by 4.3.107, leaving the bare word कट, then we add अण्, which again we elide by 4.2.64. कठ + णिनि = कट + o 4.3.107; कठ + अण् = कठ 4.2.64 Plural कठाः \those who study the Veda announced by Katha\.

Other examples to illustrate this sutra are: मौदाः 4.3.101 'who study the Veda announced by Muda'. पैप्पलादः, आर्चाभिनः 4.3.104 वाजसनेयिनः 4.3.106 \who study the Veda announced by Pippalada, Richava, or Vajasaneya\. Similarly with words denoting a Brahmana-Text. Thus : ताण्डिनः 4.3.104, भाल्लविनः 4.3.105, शाट्यायनिनः 4.3.105 ऐतरेयिणः 4.3.105 \who study the Brahmanas announced by Tandya, Bhallava, Satyayana, or Aitareya\.

Why is the word Brahmana which is also Chhandas, used separately in this sutra? In order to include only a certain limited number of Brahmana Texts to the benefits of this rule, and not all. Thus it will not apply to the Brahmana announced by Yajnyavalkya. Thus याज्ञवल्क्येन प्रोक्तानि ब्राह्मणानि = याज्ञवल्क्यानि ॥ Similarly सौलभानि ॥ These Brahmanas being of recent origin, the presumption of eternity does not apply to them, See 4.3.105.

The word च meaning \and\ is employed in the sutra. It has the force of applying this rule to some other cases not specially mentioned in the sutra. Thus it will apply to some Kalpa Texts and Sutra Texts also. Thus काश्यपिनः, कौशिकिनः \who study or know the Kalpa texts announced by Kasyapa or Kusika\ so also sutra : as, \the पाराशरिणो भिक्षवः \the Bhikshus who study the Sutras promulgated by Parasara\. शैलालिनो नटाः, कर्मन्दिनः, कृशश्विनः &c.

Why do we say \Chhandas and Brahmanas\? Because the प्रोक्त affix after any other word will have its own significance, pure and simple; as, पाणिनीयं व्याकरणम् ॥ पैङ्गीकल्पः ॥

The Quadruply-significant affixes.,