उपमनं शब्द-अर्थ-प्रकृताव् एव

The word उपमान means the object with which something is likened : means शब्दार्थ 'expressing a sound'; प्रकृति means 'root, without any preposition'. Thus उ꣡ष्ट्रक्रोशिन्, ध्वा꣡ङ्क्षराविन्, ख꣡रनादिन् ॥ The word उपमान shows the scope of this sutra as distinguished from the last. So that, when the first term is an उपमान word, the preceding sutra will not apply, though the second member may be a णिनि formed word. When the second term is not a word denoting sound, the rule will not apply. As वृकवञ्चि꣡न्, वृकप्रेक्षि꣡न् which retain krit accent 6.2.139 Why do we say 'a radical word without any preposition'? Observe गर्दभोच्चारिन्, कोकिलभिष्याहारिन् ॥ Here the second terms radically (i.e. charin and harin) do not denote sounds, but it is with the help of the Prepositions उत् and अभि, वि and आ that they mean sound. The force of एव is that the उपमान words are restricted. Such words get acute on the first syllable only then, when the second member is a radical sound name. According to Patanjali, the first syllable gets acute, whether it denotes उपमान or not, when the second word is a radical denoting sound. (शब्दार्थ प्रकृतौ ह्युपमानं चानुपमानं चाद्युदात्तमिष्यते) ॥ As पुष्कलजल्पिन्, for had एव not been used, the sutra would have run thus: उपमानं शब्दार्थप्रकृतौ and would mean:--\If the second member is a sound denoting radical word, then the upamana first member and no other will get the acute\. But this is not what is intended : because when the second member is a sound-denoting radical, the first member will get the acute, whether it is upamana word or not. The word एव therefore restricts upamana; i.e. a first member denoting उपमानं will get the accent then only, when the second term is a sound-denoting radical. If the second term is not a sound denoting radical, the first term denoting upamana will not get the accent. The compounding takes place by 3.2.79.,