असिद्धवदत्राभात्

The change which is a अङ्ग (stem) will undergo by the application of any of the rules from this sūtra up to भस्य 6.4.129, is to be considered as not to have taken effect when we have to apply any other rule of this very section 6.4.23 to 6.4.129.
This is an adhikara rule. The above translation is given according to Prof. Bohtlingk. According to Kasika the असिद्धवत् extends up to the end of the chapter. Dr. Ballantyne translates it thus :-"The rules, reckoning from this one to the end of the chapter, are called Abhiya, because the chapter ends with a series of rules dependant on the aphorism 'bhasya' 6.4.129. When that (i. e. one of the abhiya rules) is to be brought into operation, having the same place for coming into operation as another abhiya, which has already taken effect, that one which has taken effect, shall be regarded as not having taken effect".

The word आभात् means 'up to भ' i. e. upto 6.4.129. in which last sutra the word भ occurs : i. e. in applying the rules taught upto 6.4.129. The word अत्र shows that the two rules must have the same आश्रय or place of operation, where their places of operation are different, they are not asiddha to each other. The word असिद्ध shows that an utsarga or general rule must take effect, as if existing in spite of a special rule, and that an 'adesa' or substitution taught by another rule should not be considered to have taken effect in applying the special rule. Thus in forming एधि and शाधि (Imperative 2nd person) ए is first substituted for अस् 'to be' by 6.4.119: and for शास् by 6.4.35 and then is धि added by 6.4.101. The latter rule says that धि is added in the Imperative, only after those roots which end in a consonant of झल् class. Now अस् and शास् end in a jhal consonant, and can take धि, but their substitute ए and शा end in a vowel and not a consonant and should not take धि ॥ The present rule helps us here, and for the application of धि (V1.4.101) the substitution of ए for अस् or शा for शास् should be considered as asiddha or not to have taken effect. Similarly in आगाहि (Vedic Imperative, शप् being elided by 2.4.73 and जहि from गम् and हन्, the nasal being elided in the case of गम्, 6.4.36 and ज being substituted for हन् 6.2.36 we have the stems आग and ज, which ending in अ would require the elision of हि by 6.4.105. But since the change of ज &c is not regarded as having been accomplished, the elision of हि does not take place.

Why do we say आभात् 'up to 6.4.12'? In applying any other rule the changes ordained by abhiya rules would not be considered as asiddha. Thus अभाजि and रागः from भञ्ज् and रञ्ज् ॥ Here the nasals of ranj and bhanj have been elided by 6.4.27 — 6.4.28 and 6.4.33 before the affixes घञ् and चिण् respectively, and we have the stems रज्, and भज् to which rule 7.2.116 applies and we have Vriddhi of अ preceding the final consonant. Had the elision of the nasal been considered as non-effective for the purposes of 7.2.116, then अ could not have taken Vriddhi, as it would not then be उपधा or penultimate.

Why do we use the word अत्र in the aphorism? The rules are asiddha to each other with regard to a common place of operation and not otherwise. Thus पा + वस् (क्वसु) + अस् (शस् Accusative Plural ). = पपा + उस् + अस् (6.4.131 vocalisation of व). If this उ substitute be considered as asiddha for the purposes of sutra 6.4.64, then we cannot elide the आ of पा, because आ is not then followed by a vowel (उ being non-existent). उ however is not considered as asiddha, and आ being thus elided, we have पपुषः in पपुषः पश्य ॥ Similarly चि+ वस् + अस् = चिचि + उस् + अस् ॥ Here also उ is not considered asiddha, and we apply rule 6.4.82, and substitute य for उ as चिच्युषः पश्य ॥ Similarly लू + वस् + अस् = लुलू + उस् + अस् = लुलुवुषः ॥ Here also उ is not considered asiddha, and we change the ऊ of लू into उव् by 6.4.77. In all the above three cases, the elision of आ, or change of इ to य, or of ऊ to उव्, takes place in reference to वस्, while the samprasarana of व takes place with reference to the Accusative plural case-ending अस् which makes the stem Bha. So they have not the same आश्रय ॥ Nor does the maxim of असिद्धं बहिरङ्गमन्तरङ्गे apply here, because the special maxim of Abhiya governs the sutras of this section, so there cannot be the relation of Antaranga and Bahiranga among these sutras, simultaneously with their being asiddha to each other.

Vart:- The substitute वुक् 6.4.88, and युट् 6.4.63 should however be considered as not asiddha, and rule 6.4.77 teaching उवङ् and 6.4.82, teaching य् substitution should not be applied simultaneously with them. Thus भू-बभूव, बभूवतुः बभूवः with वुक्, and उपदिदीये, उपदिदीयाते, उपदिदीयिरे with युट् of 6.4.63. In the case of भू, when वुक् is added, there is not the addition of उवङ्, and in the case of दीङ्, when युट् is added, there is not यणादेश ॥

The आ in आभात् has the force of limit inclusive, so that, the asiddha rule applies to the sutras governed by भ ॥