सत्यापपाशरूपवीणातूलश्लोकसेनालोमत्वचवर्मवर्णचूर्णचुरादिभ्यो णिच्

The affix णिच् is used after these words - सत्य 'truth' (which then takes the form of सत्याप as exhibited in the sūtra), पाश 'a fetter', रूप 'form', वीणा 'a lute', तूल 'cotton', श्लोक 'celebration', सेना 'army', लोम 'the hair of the body', त्वच 'skin', वर्म 'mail', वर्ण 'celebration', चूर्ण 'powder' and the verb of the चुरादि class.
Thus सत्यापयति 'he speaks truly'; विपाशयति 'he unfetters or liberates'; रूपयति 'he looks'; उपवीणयति 'he sings with the lute'; अनुतूलयति 'he makes a brush'; उपश्लोकयति 'he praises in verse'; अभिषेणयति 'he advances with the army'; अनोलोमयति 'he rubs over the hair'; त्वचयति 'he feels of the skin'; संवर्मयति 'he puts on the mail armour'; वर्णयति 'he celebrates or colors'; अवचूर्णयति he pulverises. The roots of the Churadi class belong to the tenth conjugation, for a list of which see the Dhatupatha. After the verbs of the Churadi class, the affix णिच् is employed without alteration of the sense; as चोरयति 'he steals'. So also चिन्तयति.

Vart:- The words अर्थ, वेद and सत्य take the augment आप् before the affix णिच्; as, सत्यापयति, अर्थापयति, वेदापयति. The whole equation is thus shown अर्थ + आपुक् + णिच् + शप् + तिप् = अर्थ + आप्+ इ +अति = अर्थापि + अति = अर्थापयति 7.3.85. The final syllable called टि is not elided in this case, i.e. of अर्थाप् the syllable आप् is not elided before णिच्, as it would have been by 6.4.155. The reason is that if आप् was to be elided, there would have been no necessity of adding it. The affix णिच् has the sense of 'unfettering' after the word पाश, of 'seeing' after रूप, of 'singing in accompaniment' after वीणा, of 'brushing' after तूल, of 'praising' after श्लोक, of 'leading' after सेना, of 'rubbing' after लोम, of 'taking' after स्वच्, of 'putting on' after वर्म and of 'taking' after वर्ण.