नाधाऽर्थप्रत्यये च्व्यर्थे

The affixes क्तवा and णमुल् are added to the roots कृ 'to make' and भू 'to be', when a word ending in the affix ना -- विनञ्भ्यां नानाञौ नसह 5.2.27, or in an affix having the force of धा -- संख्याया विधाऽर्थे धा 5.3.42, or having the sense of the affix च्वि 'to make or to become something with it had not been before' -- अभूततद्भावे कृभ्वस्तियोगे सम्पद्यकर्तरि च्विः 5.4.50, is in composition.
Two words, नाना 'various' and विना 'without' are formed by the affix ना 5.2.27; affixes having the force of धा are धा, ध्यम्, धम् and एधा 5.3.42 to 5.3.46 which are added to numerals in the sense of 'part' or 'fold' &c. The force of chvi has already been explained.

Thus अनाना नाना कृत्वा गतः = नाना कृत्य गतः Similarly नाना कृत्वा or नानाकारं गतः । So also विना कृत्य, विना कृत्वा or विना कारं गतः । So also नाना or विना भूय-भूत्वा or भावं गतः । With words formed by धा and cognate affixes, we have:- द्विधा or द्वैधं कृत्य—कृत्वा—कारं—भूय—भूत्वा or भावं गतः । But not so in हिरुक् कृत्वा, पृथक् कृत्वा ।

Why do we use the word 'affix (प्रत्यय)' in the sutra? Without it, the sutra would have run thus: नाधार्थे च्व्यर्थे, and then any word, having the sense of ना, which has the force of 'except', 'various' or the sense of धा which means 'part or fold', when in composition with कृ or भू, would have taken the affix णमुल् and क्त्वा. But that is not so. Thus the words हिरुक् 'except' and पृथक् 'separately' have the sense of ना and धा respectively; as हिरुक्कृत्वा, or पृथक् कृत्वा ।

Why do we say 'when the upapada has the force of the affix chvi'? Observe नाना कृत्वा काष्ठानि गतः ।

The word अर्थ in नाधार्थ qualifies only the term धा, and not ना, for there are no other affix having the sense of ना, which is a single affix taught in 5.2.27; while, as shown above, there are other affixes having the force of धा । The composition optionally takes place by 2.2.22.