आम एकान्तरमामन्त्रितमनन्तिके

After आम् , but separated from it by not more than one word, the Vocative retains its accent when the person addressed is not near.
Thus आम् पचसि देव꣡दत्ता꣡ ३; आ꣡म् भो॒ देवदत्ता ३ ॥ The nighata being hereby prohibited, the vocative gets accent on the first syllable by 6.1.198. In the second example, though भो itself is a Vocative, it is not considered to be non-existent by 8.1.72, but becomes effective by virtue of 8.1.73, as it is in apposition with the Vocative that follows.

Why do we say आम्? Observe शाक पचसि दे॒व॒द॒त्त॒ ॥ Here it is anudatta by 8.1.19.

Why do we say एकान्तरम् 'separated only by one word '? Observe आम् प्र पचसि देवदत्ता ३ ॥

Why do we say 'the Vocative'? See आम् पचति देवदत्त ॥

Why do we say अनन्तिके 'not near'? See आम् पचसि देवदत्त ॥ Here some hold that अनन्तिक is equivalent to दूर 'far off'. Therefore, according to them, the prohibition applies to एकश्रुतिः as well as निघातः ॥ Had it been merely a prohibition of nighata, then the sutra would become redundant, as the nighata is precluded by the rule of eka-sruti 1.2.33. Thus arguing, they hold that eka-sruti being asiddha, the pluta-udatta of 8.2.84, is not prohibited: and so the last vowel is prolated.

Others say that the word अनन्तिक means 'that which is not far off (दूर) nor very near'. It does not mean दूर only. For had it meant दूर, the author could have used the word दूर in the sutra Therefore the rule of eka-sruti 1.2.33, has no scope here at all, for it applies to दूर vocatives. Not being दूर, the plutodatta also should not be exhibited in the illustration; for the rule 8.2.84, applies also to दूर Vocatives.

In the example आम् भो देवदत्त, the word आम् being a Nipata is first acute; the word भो is a shortened form of भवत्, (8.3.1. Vartika), and it is accentless by 8.1.19, being a Vocative case preceded by another word. देवदत्त would also have become accentless by the same rule, this sutra prohibits it. The निपात being thus prohibited by this sutra, two rules make themselves manifest now for application. The one is of एकश्रुतिदूरात्संबुद्धौ 1.2.33 causing एकश्रुति or monotony; the other causing प्लुतोदात्तत्वं by दूराद्धूते च 8.2.84. The opinions referred to above, relate to this doubt.