पूर्वत्र असिद्धम्

This is an Adhikara or governing rule, and extends upto the end of the Book. Whatever we shall teach hereafter is to be understood as non-existent, with regard to the preceding rule. With regard to whatever has been taught in the preceding Seven Books and a quarter, the rules contained in these three last chapters are considered as asiddha. And further, in these three chapters, a subsequent rule is, as if it had not taken effect, so far as any preceding rule is concerned. The word in असिद्धम् = असिद्धवद्भवति, सिद्धकार्यं न करोति ॥ The rule is \as if non-effective, does not produce the operation of a siddha or effective rule\. This rule of non-effectiveness is for the sake of prohibiting the operation of an adesa rule, and establishing the operation of an utsarga or general rule. Thus अस्मा उद्धर; द्वा अत्र; द्वा आनय, असा आदित्यः ॥ In all these, the elision of व् and य् by 8.3.19, being considered as not to have taken effect, there is no further sandhi, and आ + उ does not give rise to guna, nor आ + अ = आ ॥ In fact, for the purposes of the application of आद्गुणः rule of 6.1.87, or the दीर्घ rule of 6.1.101, the rule 8.3.19 is considered as not to have taken effect at all.

Similarly अमुष्मै, अमुष्मात्, अमुष्मिन् from अदस् ॥ Thus अदस् + ङे = अद + ङे 7.2.102 अ being substituted for the final स्, which again merges in the preceding अ 6.1.97 = अमु + ङे 8.2.80. उ being substituted for अ, and म् for द् of अद). Now the substitution of स्मै for ङे takes place only after Pronouns ending in अ; but अमु is a pronoun ending in उ, so this स्मै 7.1.14 should not take place. The present sutra helps us out of this difficulty, and the change of अ into उ by 8.2.80 is considered asiddha for the purposes of the application of 7.1.14.

शुष्किका शुष्कजङ्घा च क्षामिमानौजढत्तथा ।
मतोर्वत्वे भलां जश्त्वं, गुडलिण्मान्निदर्शनम् ॥

The forms शुष्किका, शुष्कजङ्घा, क्षामिमान्, औजढत्, and गुडलिण्मान् illustrate this rule excellently.

(1) शुष्किका ॥ To the root शुष् we add the Nishtha त, as शुष् + त = शुष् + क (त changed to क by 8.2.51) = शुष्क ॥ Add the feminine affix टाप् and we have शुष्का ॥ Add to this the affix क 5.3.70, 5.3.73, as शुष्का + क = शुष्काक, the feminine of which with टाप् will be शुष्कका (the shortening taking place by 7.4.13). Now अ is changed to इ by 7.3.44 and we have शुष्किका ॥ Now rule 7.3.46 makes this इ substitution optional, when a क् precedes the अ, as is the case here: and that rule would require the alternative form शुष्कका ॥ But there is no such alternative form, because the क of शुष्क was the substitute of त by 8.2.51, which is considered as asiddha for the purposes of the application of 7.3.46.

(2) शुष्कजङ्घा ॥ Here rule 6.3.37 would have required the form to be शुष्काजङ्घा like मद्रिकाकल्पा; there being no pun-vad-bhava when there is a penultimate क ॥ But the क in शुष्का being the result of 8.2.51 is considered as asiddha for the purposes of 6.3.37.

(3) क्षामिमान् ॥ This word may be considered to have been formed by adding the affix मतुप् to the Patronymic word क्षामिः or to the noun क्षामिन् [क्षामस्यापत्यं = क्षामिः, or क्षामोऽस्यास्तीति = क्षामिन्] ॥ The word क्षाम is formed by adding the Nishtha त to the root क्षै, as क्षै + त + क्षा + त 6.1.45 = क्षाम (the त being changed to म by 8.2.53). Now this म is considered as non-effectual for the purposes of application of 8.2.9, which requires the change of म of मत् to व, when मत् is added to a word having a penultimate म, as in शमीवान् ॥ Therefore we have क्षामिमान् and not क्षामिवान् ॥

(4) औजढत् ॥ This is the Aorist third person singular of the Derivative root औढि, from the Past-Participle of वह् ॥ Thus वह् + त = ऊढ 6.1.15. Add to it णिच् in the sense of तमाख्यत् 3.1.26: and then form its लुङ् ॥ The लुङ् is formed by adding चङ् 3.1.48, before which the stem is reduplicated 6.1.11. In reduplicating, all the rules that went before in forming ऊढ are considered asiddha; viz. the rule by which ह was changed to ढ (as वह् + त = उह् + त = उढ् + त 8.1.31, the rule by which त was changed to ध (उढ् + त = उढ् + ध 8.1.40, the rule by which ध was changed to ढ 8.4.41, and the rule by which the first ढ was elided 8.3.13 as उढ् + ढ = उ + ढ = ऊढ 6.3.111. The elision of टि before णि being considered sthanivat, we reduplicate ह्त; as ऊह्तढ + चङ् + त् = ऊहढत् 7.4.60 = ऊझढत् 7.4.62 = ऊजढत् 8.4.54. There is no इ added by 7.4.79, because of the prohibition of अनग्लोपे of 7.4.93. With the augment, it becomes औजढत् ॥ The form औजिढत् is from उढि ending in the affix क्तिन् ॥

(5) गुडलिण्मान् ॥ This is formed by adding मतुप् to the word गुडलिह्, which is formed by क्विप् (गुडं लेढि) Here also the म of मतुप् is not changed into व by 8.2.10; because the change of ह् to ढ् 8.1.3, and again of ढ् to ड् are considered asiddha.

The rules of interpretation, however, contained in the previous part will apply to this part also; because such rules cannot be considered 'prior' or पूर्व; for they become operative then only when occasion requires to apply them. The maxim which governs such rules is कार्यकालं हि संज्ञा परिभाषम् ॥ The rules, therefore, which are exhibited here in the sixth case such as 8.2.23, or the seventh case, as 8.2.26, or the fifth case, as 8.2.27, should be interpreted in accordance with the sutras षष्ठी स्थाने योगा, तस्मिन्निति निर्दिष्टे पूर्वस्य, तस्मादिति उत्तरस्य ॥

But with regard to the paribhasha विप्रतिषेधे परं कार्यं, the above will not hold good. For, by the very fact, that a subsequent rule in these chapters, is held to be asiddha, with regard to the prior, there cannot arise any conflict of two rules of equal force with regard to them. And it is only where there is such a conflict, that the above rule of interpretation applies. This being so, in विस्फोर्यम्, अवगोर्यम् formed by ण्यत् 3.1.124 the guna ordained by 7.3.86 is not debarred by the दीर्घ rule 8.2.77, because there is no conflict between guna rule 7.3.86 and the dirgha-rule 8.2.77, for the latter is simply non-existent with regard to the former.

But though the विप्रतिषेध rule does not apply in these chapters; yet an apavada rule here even, does over-ride an utsarga rule, for otherwise, the enunciation of an apavada rule would be useless. The apavada rule is therefore, not considered asiddha. Thus the utsarga rule होढः 8.2.31 is set aside by the apavada rule दादेर्धातोर्घः 8.2.32, and thus we have दोग्धा, दोग्धुम् (दुह् + तृच् = दोघ् + तृच्) ॥,