जुचङ्क्रम्यदन्द्रम्यसृगृधिज्वलशुचलषपतपदः

The affix युच् comes after the following verbs in the sense of 'the agent having such a habit etc.' - 1. जु 2. चङ्क्रम्य 3. दन्द्रम्य 4. सृ 5. गृध 6.ज्वल 7. शुच 8. लष 9. पत 10. पद।
The verb जु is not to be found in the Dhatupatha, and is taught in the aphorisms and is hence called a sautra dhatu. It means 'to go', 'to be quick'. As जु + युच् = जो +अन 7.1.1 and 7.3.84 = जवनः 6.1.78, 2.3.46 'a courser, a swift horse'. चङ्क्रम्य + युच् = चङ्क्रम् + अन् 2.4.74 = चङ्क्रमनः 'moving about'; so also दन्द्रमणः 'wandering'; सरणः 'flowing'; गर्द्धनः 'greedy'; ज्वलनः 'burning'; शोचनः 'grieving'; लषणः 'desiring'; पतनः 'falling'; पदनः 'moving'.

The enumeration of the word पद in the above, indicates that this sutra applies to the transitive verbs; otherwise the sutra 3.2.148 would have been sufficient, as पद is a चलनार्थ verb. Others say that the inclusion of पद् in this aphorism indicates the existence of the paribhasha already given under sutra 3.2.146 i.e. the rule of 3.1.94 has no concern with affixes added in the sense of 'having such a habit &c'. The affix इष्णुच् which by 3.2.136 is added to अलङ्कृतम्, supersedes therefore not merely the addition of तृन् to अलङ्कृतम् 3.2.135, but also the addition of ण्वुल् to the same. If a tachchhilika apavada were to supersede only an atachchhilika utsarga, it would have been superfluous for Panini to teach in this sutra the addition of युच् to पद्, because in that case the addition of युच् to पद् by 3.2.154 would not have debarred the addition of युच् to पद् by 3.2.149. The repetition is for the sake of jnapana, therefore, and it indicates the existence of the above-mentioned maxim. The jnapaka is not, however, of universal application; for sometimes both affixes are applied concurrently; as, गन्ता खेटं विकत्थनः ।