In the room of a feminine word there is substituted an equivalent and uniform masculine form when it is a word which has an actual corresponding masculine and does not end in the feminine affix ūṅ and is followed by another feminine word in the relation of apposition with it, but not when such subsequent word is an ordinal numeral, nor priya etc.,
The words of this sutra require a detailed analysis; स्त्रियाः 'for a feminine word', पुंवद् \like the masculine\, i.e. a substitute like the masculine takes the room of a feminine word. भाषितपुंस्कात् = भाषितपुमान्येन, by which a masculine is spoken of i.e. a word which has an equivalent masculine, the correspondence must be in the form (आकृति) and the connotation (आयाम) of the two words; that is when both the words are coextensive in their denotation, applying to the same objects, but of different genders. A word which has not the affix ऊङ् is called अनूङ् ॥ That feminine word which does not end in ऊङ् and has a corresponding masculine word, having the same form and connotation, (of course, with the exception of affixes) is called a भाषितपुंस्कादनूङ् स्त्रीशब्दः ॥ The word भाषितपुंस्कादनूङ् is a Bahuvrihi, the fifth affix is not elided anomalously. Of such a भाषितपुंस्कादनूङ् feminine word, there is the substitution of a masculine form. Provided that, the second member is a (समानाधिकरण) i.e. a word in apposition with the first, and (स्त्रियाम्) of the feminine gender : with the exception of an Ordinal numeral (पूरण) and of प्रिय &c.
Thus दर्शनीयभार्यः (= दर्शनीयाभार्या यस्य). Here दर्शनीया is a feminine word having a corresponding masculine word of the same form and force, namely, दर्शनीयः, moreover this feminine does not end in the affix ऊङ्, but in the affix आ; it is followed by another feminine word भार्या which is in the same case with it, and which is not a Numeral nor included in the प्रियादि class; hence this word दर्शनीया is changed to the corresponding masculine word दर्शनीय ॥ So also श्लक्ष्णचूडः, दीर्घजङ्घः ॥ Why do we say स्त्रियाः 'for a feminine word'? Observe ग्रामणि ब्राह्मणकुलं दृष्टिरस्य = ग्रामणिदृष्टिः ॥ Why do we say which has an appropriate masculine (भाषितपुंस्कः)? Observe खट्वाभार्यः ॥ There is no corresponding masculine of खट्वा ॥ Why do we say \of the same connotation and form समानायामाकृतौ\? Observe द्रोणीभार्यः, the masculine word द्रोण has not the same significance as द्रोणी ॥ The words गर्भिभार्यः, प्रसूतभार्यः, and प्रजातभार्यः are anomalous. Why do we say not ending in ऊङ्? Observe ब्रह्मबन्धूभार्यः ॥ Why do we say 'both words being in the same case and referring to another person'? Observe कल्याण्यामाता = कल्याणीमाता \the mother of Kalyani\. Why do we say स्त्रियाम् 'followed by a feminine word'? Observe कल्याणी प्रधानमेषां = कल्याणीप्रधानाः (इमे) ॥ Here the second member प्रधान is a Neuter word. Why do we say 'not being an ordinal Numeral'? Observe कल्याणी पञ्चमी यासां ताः = कल्याणी पञ्चमारात्रयः, so also कल्याणीदशमाः ॥ The Ordinal Numbers must be the Principal Ordinal and not the secondary Derivative Ordinals. Therefore the rule applies here कल्याणपञ्चमीकः पक्षः ॥ The samasanta affix अप् 5.4.116 also applies to an Ordinal which is a Principal and not what is used as a secondary word : and therefore the above compound does not take अप् ॥ Why do we say not before प्रिय &c. Observe कल्याणीप्रियः ॥
1 प्रिया, 2 मनोज्ञा, 3 कल्याणी, 4 सुभगा, 5 दुर्भगा, 6 भक्ति, 7 सचिवा, 8 स्वा (स्वसा), 9 कान्ता, 10 क्षान्ता, 11 समा, 12 चपला, 13 दुहिता, 14 वामना (वामा)15 तनया, 16 अम्बा ॥ The compound is दृढभक्तिः is anomalous.,