Of words denoting Princes (literally - who are Lords of janapada) the base and affix meaning 'this is his object of veneration' are the same, in every respect, like those of a word denoting kingdom, provided that, the Prince-denoting words have, in the plural, the same form as the Kingdom-denoting words.,
The words of this sutra require a detailed analysis. जनपदिनाम् gen. plural of जनपदिन् meaning 'Iord of an inhabited country' i. e. Kshatriya Princes, बहुवचने 'in the plural', जनपदेन समान शब्दानां 'the same form as the jana- pada denoting word', जनपदवत् सर्वम् 'every thing is like jana-pada'. In other words, 'after those bases denoting Kshatriya Princes which in the plural have the same forms as the names of the countries, the affix in the sense of veneration will be the same as will come after a janapada word.' Now the affixes denoting भक्ति as regards जनपद words are given in Sutras 4.2.124 &c. and those affixes will apply here. Thus अङ्गा जनपदो भक्तिरस्य = आङ्गकः formed by वुञ् of Sutra 4.2.125, meaning 'who loves the country of Angas' Similarly वाङ्गकः, सौह्मकः पौन्द्रकः ॥
Similarly अङ्गाः क्षत्रिया भक्तिरस्य = आङ्गकः formed by the same affix वुञ्, with this difference of meaning 'who loves the Kshatriyas called Angas'. So वाङ्गकः, सौह्मकः &c.
Why do we say 'of Kshatriya Princes'; (janapadinam). Observe, पंचाला ब्राह्मणा भक्तिरस्य = पांचालाः ॥ Here the general affix अण् is employed.
The word सर्व is used in the sutra to show that not only the affixes are the same, but the bases to which the affixes are added will be the same. In the plural, the Kshatriya and the Janapada bases have the same form, but in the singular and dual, the forms of Kshatriya-bases are different. Thus मद्रस्यापत्यं = sing. माद्रः 4.1.170 dual, माद्रौ pl. मद्राः. The form मद्राः denotes both 'the Kings or Kshatriyas of Madras' as well as 'the country called Madras'. Thus मद्रो भक्तिरस्य = मद्रकः ॥ So also in the singular and dual, मद्राः will be the base to which the affix will be added. Thus माद्रो भक्तिरस्य माद्रौ वा भक्तिरस्य = मद्रकः ॥ Similarly वार्ज्य (from वृजि 4.1.171), as वार्ज्यो वा भक्तिरस्य वार्ज्यौ वा भक्तिरस्य = वृजिकः ॥
Why do we say जनपदेन समान शब्दानाम् 'the word having the same sound as the janapada word'? Thus अनुषण्डो जनपदः, पौरवो राजा स भक्तिरस्य = पौरवीयः ॥ Here Paurava and Anushanda have not the same sound.
The word बहुवचने is used in the sutra, to indicate, that, though the समान शब्दता or 'the similarity of word-form', occurs in the plural number only, yet this atidesa rule applies to the same words in the singular and dual also. For in the plural, the form will be same, because there the Tadraja affix is elided; but in the singular and dual, the Tadraja affix is not elided, and therefore, the word denoting a principality and the word denoting a prince will not have the same form; but this rule applies there also. As वाङ्गः or वाङ्गौ भक्तिरस्य वाङ्गकः ॥,