न या-सयोः

As यका सका ॥ The या and सा simply stand for यद् and तद्, and the prohibition is not confined to the nominative case only, as the forms या and सा may lead one to think. न यत् तदोः would have been a better sutra. The prohibition applies in every case, as यकामधीते, तकां पचामहे ॥ Or यकांयकामधीमहे (i.e. ऋचां गाथां च), and तकां तकाम्पचामहे (i. e. औषधीं शाकिनीं वा)

Vart:- The affix त्यकन् 5.3.34 should be enumerated also along with यत् and तद् ॥ As उपत्यका, अधित्यका ॥

Vart:- The feminine of पावक &c in the Veda does not take इ for अ ॥ As हिरण्यवर्णः शुचयः पावकाः, यासु अ लोमकाः, ऋक्षकाः &c. But पाविकाः, अलामिकाः in secular literature.

Vart:- So also in the affix वुन् used in benediction: as जीवताद् जीवका, नन्दताद् नन्दका, भवताद् भवका ॥ See (III. I. 150).

Vart:- So also when the second member is elided in a compound: as देवका, यज्ञका, the second member दत्त is elided, the fuller forms being देवदत्तिका, यज्ञदत्तिका (अनजादौ च विभाषा लोपो वक्तव्यः) See 5.3.83 Vartika.

Vart:- क्षिपक &c should be enumerated in this prohibition : as क्षिपका, ध्रुवका, धुवका, चटका ॥

Vart:- तारका is formed when it means 'stars', but तारिका 'a maid-servant' from तारयति ॥

Vart:- वर्णका is formed when it means 'a mantle or mask', but वर्णिका 'an expounder': as वर्णिका भागुरी लोकायते 'Bhaguri is a commentary of Lokayata'

Vart:- वर्तका 'a bird' according to the Eastern grammarians, but वर्तिका according to the Northern authorities. Why do we say 'when meaning a bird'? 'Observe वर्त्तिका भागुरी लोकायतस्य ॥

Vart:- अष्टका when meaning a पितृदैवत्य ceremony, but अष्टिका खारी ॥ The ceremony related to Pitridevata is called Pitridaivatya, the affix is यत् ॥ The former is derived from the root अश् with the affix तकन् (अश्नन्ति ब्राह्मणा ओदनमस्यां), the other is derived from the numeral अष्ट by the affix कन् (V. I. 22).

Vart:- Optionally सूतका, पुत्रका and वृन्दारका, the other forms are सूतिका, पुत्रिका, and वृन्दारिका ॥,