The affix sāti comes after a word in the sense of cvi when it is in construction with the verb sampad and the meaning is that all things of a kind are changed into something else, though partially.,
The word अभिविधि means 'pervasion'. The force of the word च in the sutra is that the same sense is expressed when the verbs कृ, भू and अस् are in construction as well. By drawing the anuvritti of the word vibhasha into this sutra, we may, in the alternative, employ the affix च्वि in the same sense of abhividhi: but then it must be followed by the verbs कृ, भू and अस् only and not by the verb संपद ॥
Thus अग्निसात् संपद्यते or अग्निसात् भवति; उदकसात् संपद्यते or भवति &c. Or उदकी भवति or अग्नी भवति ॥
What is the difference between the words abhividhi and kartsnya of these two sutras? Where all things of similar origin get changed, though it be partially only, it is called abhividhivikara As, अस्यां सेनायाम् उत्पातेन सर्वम् शस्त्रम् अग्निसात् सम्पद्यते; or वर्षासु सर्वम् लवनम् उदकसात् सम्पद्यते ॥ Here सर्व has the force of प्रकार कार्त्स्न्य, namely, all things belonging to the kind of weapons such as swords, lances and all things of the nature of salt, but not these things individually in its totality. While the word kartsnya means that one thing in all its parts assumes the form of another thing. In short, the difference between these two words is this: when one object is changed in all its parts, it is kartsnya change, when many objects are changed in some of their parts, it is abhividhi change.,