ईड-जनोर् ध्वे च

Thus ईडिध्वे, ईडिध्वम्, ईडिषे, ईडिष्व, जनिध्वे, जनिध्वम्, जनिषे, जनिष्व ॥ The root जनी (IV. 41) is taken here. The Vikarana श्यन् has been elided in this case, as a Vedic irregularity, and so also there is not elision of the penultimate. In the secular literature the form is जायसे ॥ Here the य would prohibit इट् always. The जन् of the third class (III. 24) is also to be included, thus we have व्यतिजज्ञिषे, व्यतिजज्ञिष्व, व्यतिजज्ञिध्वम् in karma vyatihara. Otherwise this root is Parasmaipadi. ध्व takes इट् after ईश् also, as ईशिध्वम् ॥

For this purpose, some read the sutra as ईडजनोः स्ध्वे च; and स् stands here for से having its Locative dropped, and therefore the force of च in the sutra, according to this reading, is to draw in the anuvritti of ईश from the previous sutra. Those who do not follow this reading, draw the whole of the last sutra by force of च ॥ From these it may be asked, what is then the necessity of two sutras ? Could not one sutra, like this, is, ईशीडजनां सेध्वयोः, have sufficed, as being shorter and more general ? To this there is no better valid answer than this विचित्रा हि सूत्रस्य कृतिः पाणिनेः ॥

The form ध्वे being taken in the sutra, the rule will not apply to the ध्वम् of लङ् (Imperfect) : which will not take इट् ॥ But इट् will apply to the ध्वम् of the Imperative on the maxim एकदेशविकृतस्यानन्यत्वात् ॥,