The affix yat comes after the words 1. nau 'a boat' 2. vayas 'age' 3. dharma 'merit' 4. viṣa 'poison' 5. mūla 'a root' 6. mūla 'a capital' 7. sītā 'a furrow' and 8. tulā 'a balance', in the senses respectively of 1. 'to be crossed' 2. 'like' 3. 'attainable' 4. 'to be put to death' 5. 'to be bent down' 6. 'equivalent to' 7. 'united with' and 8. 'equally measured'.,
The words in the above must be all in the Instrumental case in construction, for the sense of the affix shows that it should be so. Thus.
1. नावा तार्यम् = नाव्यम् 'water' 'a river', lit what can be crossed by a boat.
2. वयसा तुल्यः = वयस्यः 'a friend', lit. one alike in age.
3. धर्मेण प्राप्यम् = धर्म्यम् 'what is attainable through dharma. Could not this form have been evolved by the next sutra धर्मादनपेते 4.4.92 ? No, धर्म्यम् formed by that aphorism means 'what is consistent with dharma' 'what is just'. The present धर्म्य refers to the 'fruit', the other to the 'act'.
4. विषेण वध्यः = विष्यः 'who deserves to be put to death by poison'.
5. मूलेनानाम्यम् = मूल्यम् \price\ lit. or to be overpowered or bent by the root\. The word आनाम्य (which is formed from the root नम् 'to bow' by the affix ण्यत् contrary to rule 3.1.98 which reguired यत्), means अभिभवनीयम् 'what ought to be overpowered': hence मूल्यम् means 'the price, worth, cost', because articles like 'cloth' &c are produced by the out-lay of stock or capital (मूल); 'price' being a thing which, because it is capital plus profit, is superior to capital, and thus by price or mulyam, the capital or mula is overpowered.
6. मूलेन समः = मूल्यः 'purchasable' lit, equivalent to capital' e.g. cloth पटः i. e. equivalent acquisition resulting from the employment of capital.
7. सीतया समितं = सीत्यं 'a field'. lit. 'measured out by furrows' according to Dr Ballantyne. The word समितं is equivalent to संगतं 'united with according to Kasika. सीत्यं therefore literally means 'a ploughed field' i. e. 'what is united with furrows'. The affix will apply also to words ending with सीता, e.g. परमसीत्यं, उत्तमसीत्यं, द्विसीत्यं ॥
8. तुलया सम्मितं = तुल्यम् \equal\ lit. 'meted by the balance'. सम्मित means समानं, सदृशं ॥
Note:- The fruits of good deeds, like happiness &c, which are attainable or prapya through 'dharma', may be said also dharmad anapetam because an effect must have a cause. Hence arises the doubt as to what is the difference between this and the next sutra. The 'anapetam' in the next sutra means tho fulfilling or following the Law established by the Shishthas, and has no reference to its fruits. Because the effect of dharma in to destroy dharma-- i.e. the fruits in the shape of happiness &c lessen, and ultimately extinguish the dharma. Therefore, the fruit of dharma, which is to be taken in this sutra, as referred to by the word prapya, ia diametrically opposed to the practising of dharma, referred to by the word anapeta of the next sutra.,