वाक्यस्य टेः प्लुत उदात्तः

This is an adhikara sutra. All the three words i.e. \the last vowel (टि) of a sentence\, \pluta\ and \acute\ - are to be supplied in the subsequent aphorisms to complete the sense, upto the end of this Pada. Whatever we shall treat hereafter will refer to the final vowel (टि) in a sentence, and it will get the pluta lengthening and acute accent. Thus 8.2.83, says \In answer to a salutation, but not when it is addressed to a Sudra\. We must supply the present aphorism to complete the meaning :-\In answer to a salutation, the last vowel of a sentence becomes pluta and gets the acute accent, but not when it is addressed to a Sudra\. As अभिवादये देवदत्तोऽहं । भो आयुष्मानेधि देवदत्ता꣡ ३ ॥

One adhikara sets aside another adhikara, this is the general maxim. Will therefore the adhikara of the present aphorism set aside the adhikara of the word पदस्य 8.1.16? No, the adhikara of पदस्य has not ceased, though latent. Otherwise in भवन्तौ &c. the न् would be required to be changed to रु by 8.3.7. But it does not become so, because पदस्य manifests itself there.

The employment of the word \vakya\ would not debar the anuvritti of पद, for the final vowel of a sentence, will a fortiori be the final vowel of a word (pada), then what is the use of employing the word वाक्यस्य in this sutra ?

The word वाक्य is employed in the sutra, so that a word which is not the last word of a sentence, will not get the pluta and acute. Had the sutra been पदस्य टेः &c. then all the words of a sentence would become pluta and acute in the final. The word टि is employed to indicate that the final vowel becomes pluta and acute, though the word may end in a consonant. As अग्निचि꣡३त् ॥ Had टि not been used, the rule would have applied to words ending in vowels only, and not to words ending in consonants.,