तास्य्-अनुदातेन्-ङिद्-अद्-उपदेशाल् ल-सार्वधातुकम् अनुदात्तम् अह्न्विङोः

Thus तासि :- कर्त्ता꣡, कर्त्ता꣡रौ, कर्त्ता꣡रः, this debars the affix accent (III. I. 3). Anudattet :-as, आस् - आ꣡स्ते, वस् - व꣡स्ते ॥ डित् :- षूङ् - सू꣡ते, शीङ् - शेते ॥ अत् उपदेशः :- as तु꣡दतः, नु꣡दतः, प꣡चतः, प꣡ठतः ॥ A root taking शप् (अ) is considered as taught (upadesa) as if ending with an अ, as the indicatory letters श् and प् are disregarded on the maxim अनुबन्धस्यानैकान्तिकत्वं (= अनवयवत्वं) ॥ Thus प꣡चमानः, य꣡जमानः ॥ The augment मुक is added by आने मुक् 7.2.82 which may be explained in two ways; first, the augment मुक् is added to the final अ of the base (anga) when आन (आनच् &c) follows; or secondly, the the augment मुक् is added to the base (anga) which ends in अ, when आन follows. In the first case मुक् becomes part and parcel of अ and will be taken and included by the enunciation of अ, and therefore अदुपदेश will mean and include an अ having such मुक्, as on the maxim यदागमास्तद्गुणीभूतास्तद्ग्रहणेन गृह्यन्ते \That to which an augment is added denotes, because the augment forms part of it, not merely itself, but it denotes also whatever results from its combination with that augment\. Therefore मुक् will not prevent the verb becoming अदुपदेश ॥ But if secondly मुक् be taken as part of the base which ends in अ, then the लसार्वधातुक does not follow an अदुपदेश, because म intervenes. But we get rid of this difficulty by considering मुक् augment as Bahiranga and therefore asiddha, when the Antaranga operation of accent is to be performed. The augment मुक् (म्) in the last two examples consequently does not prevent the application of the rule. Though the affix शानच् has an indicatory च्, yet चित् accent 6.1.163 is debarred by this rule, as it is subsequent.

Why do we say after तासि &c. Observe चिनुतः꣡ चिन्वन्तिः꣡ ॥ The vikarana श्नु is ङित् 1.2.4 with regard to operations affecting the prior term, and not those which affect the subsequent. Therefore though श्नु is considered as ङित् for the purposes of preventing the guna of the prior term चि, it will not be considered so for the purposes of subsequent accent. Or the word ङित् in this sutra may be taken as equal to ङिदुपदेश and not the आतिदेशिक ङित् like श्नु ॥ Why do we use the word upadesa ? So that the rule may apply to प꣡चावः, प꣡चामः, but not to हतः, हथः the dual of हन् which ends in न् in upadesa. though before तस् and थस् it has assumed the form ह ॥ Therefore ह॒॒तः꣡, ह॒॒थः꣡ ॥ Why do we use the word ल (Personal endings)? Observe कतीह प꣡चमाना formed by शानन् added to पू 3.2.128, which not being a substitute of लट्, is not a personal ending like शानच् ॥ Why do we use the word Sarvadhatuka ? Observe, शिश्ये꣡, शिश्य꣡ति, शिश्यि꣡रे ॥ Why do we say with the exception of ह्नुङ् and इङ् ? Observe ह्नु॒॒ते꣡, यद् अधीते ॥,