घुषिरविशब्दने

The participial affix does not take the augment इट् after the root घुष् in any sense other than that of 'proclaimed'.
As घुष्टा रज्जुः, घुष्टो पादौ but अवघुषितं वाक्यमाह ॥ विशब्दन = प्रतिज्ञानम् 'assertion, affirmation, agreement'. घुषिर् अविशब्दने is' Bhvadi (1.683), and घुषिर् विशब्दने is Churadi (X. 187), both of these are referred to in the sutra. The prohibition of विशब्दन in the sutra, indicates by jnapaka that the णिच् added to the root in the Churadi class in the sense of विशब्दन is anitya. So the following construction becomes valid:- as महीपालवचः श्रुत्वा जुघुषुः पुष्पमाणवाः "expressed their opinions in words".

In short the णिच् is optionally added to the घुषिर् of the Churadi class.

Some say the Churadi णिच् is anitya generally and not only after घुषिर् (अनित्य ण्यन्ताश्चुरादयः) ॥ This is inferred from the mention of the root चिति स्मृत्याम् (X. 2) in this class. The indicatory इ in चिति shows that the augment इट् will be added to the root, which will thus become चिन्त and this न will be retained throughout and never dropped. 7.1.48. Now had the णिच् been nitya, then the root ought to have been taught as चिन्त स्मृत्याम्, because no rule would have caused the elision of the न् of चिन्त when णिच् was added. The enunciation of the root as चिति, therefore, indicates that the churadi णिच् is anitya, and thus we get the forms like, चिन्तितः, चिन्त्यात्, चिन्त्यते, चिन्तति, चिन्तेत् &c.