The affixes ṭhan (-\/- ika) and yat (-\/ya) come in the senses taught up to [[5.1.63]] after the word śat , when it is not part of a compound and when it does not mean merely 'hundred'.,
The word आर्हात् 5.1.19 is understood here also. These affixes ठन् and यत् debar the affix कन् 5.1.22. Thus शतेन क्रीतम् = शत्यम् or शतिकम् 'purchased for a hundred gold coins'.
Why do we say अशते when not meaning 'merely a hundred'? Observe शतं परिमाणमस्य = शतकं निदानम् 'a band whose measure is hundred'. The word अशते qualifies the sense of the affix, and not that of the base, the latter not being possible; for the word शत as a base must always mean 'a hundred'. The following examples will illustrate the meaning; शतमध्यायाः परिमाणमस्य ग्रन्थस्य = शतकः 'a book consisting of hundred Adhyayas'. In this case there is essentially no difference between the base (prakriti) and the sense of the affix (pratyayartha), though there is apparent difference, for the sake of applying the affix. For शतकः is a book essentially consisting of hundred: while शत्यं 'a carriage purchased for a hundred coins', does not contain hundred as its essential part. Similarly शतको गोसंघः 'a herd of cows hundred in number'. Here the संघः essentially consists of शत and so there is the affix कन् and not ठन् or यत् 5.1.58. But not so in the case of शत्यं शाटकशतं, शतिकं शाटकशतं, for here the sense of the affix is formed by the sentence, and not discovered merely from the word. Hence the following Vartika शतप्रतिषेधेऽन्यशतत्वेऽप्रतिषेधः ।
The word च in the sutra draws in the word असमासे from the previous sutra. Thus द्वौ च शतं च = द्विशतं, द्विशतेन क्रीतं = द्विशतकम् 'purchased for a hundred and two coins'. Here the affix is कन् 5.1.22. So त्रिशतकम् ॥ According to the Ishti given in the last Sutra, the tadanta vidhi applies here.,