1/69: Objection: In assigning the name "savarṇa", there will be over-application (incorrect grouping) among sounds produced in different places due to similarity of articulatory effort.

2/69: Elaboration: In assigning the name "savarṇa", over-application occurs among sounds produced in different places, such as the consonants 'ja', 'ba', 'ga', 'ḍa', 'da' (when matched with 'śa').

3/69: Question: What is the reason for this over-application?

4/69: Answer: Due to the similarity of their articulatory effort (prayatna-sāmānyāt).

5/69: Explanation: For all these sounds, the internal articulatory effort is identical.

6/69: Corrective View (Vārttika): But the objective is successfully achieved if the rule states: "Those sounds are savarṇa whose place and effort are equal within the mouth (āsya)."

7/69: Question: This is established. But how exactly?

8/69: Answer: It must be stated that those sounds whose place (deśa) and effort (yatna) within the mouth (āsye) are equal obtain the name "savarṇa".

9/69: Counter-Question: Even if that is so, what is the purpose of explicitly mentioning "āsya" (within the mouth)?

10/69: Argument: For that mouth-space is common and equal to all speech sounds anyway.

11/69: Answer: The inclusion of "āsya" serves as a specific qualifier for the articulatory effort (prayatna-viśeṣaṇam).

12/69: Elaboration: Because there exist articulatory efforts that are external to the mouth (āsyāt bāhyāḥ prayatnāḥ).

13/69: Action: Those external efforts are excluded from consideration here.

14/69: Result: Whether those external efforts are present or absent, the homogenous designation (savarṇa-sañjñā) is successfully established purely by internal efforts.

15/69: Question: Which, then, are those external efforts?

16/69: Answer: They are vivāra (expansion), saṁvāra (contraction), śvāsa (breath), nāda (resonance), ghoṣa (voiced), aghoṣa (voiceless), alpaprāṇa (unaspirated), and mahāprāṇa (aspirated).

17/69: Specific Distribution: Among them, the first and second consonants of each group (varga) have open throats (vivṛta-kaṇṭhāḥ), emit breath (śvāsa), and are voiceless (aghoṣa).

18/69: Subdivision: Some of these are unaspirated (alpaprāṇa), while others are aspirated (mahāprāṇa).

19/69: Specific Distribution: The third and fourth consonants of each group have contracted throats (saṁvṛta-kaṇṭhāḥ), emit resonance (nāda), and are voiced (ghoṣavantaḥ).

20/69: Subdivision: Some of these are unaspirated, while others are aspirated.

21/69: Parallelism: Just like the third consonants, so are the fifth consonants (nasals), with the exception of nasalization itself.

22/69: Distinction: Nasalization (ānunāsikyam) is an additional characteristic quality for them.

23/69: Objection: If that is so, the letter 'a' (avarṇa) would fail to obtain homogeneity with its own variants.

24/69: Question: What is the reason for this?

25/69: Answer: Because the primary place of articulation for the letter 'a' is considered external to the mouth (throat/kaṇṭha).

26/69: Alternative View: Some authorities desire that the entire mouth be considered the place of articulation for 'a'.

27/69: Counter-Objection: Even if that is so, the designation fails to apply properly to the phrase: "Those whose place within the mouth is equal."

28/69: Answer: The designation will apply through the principle of treating a single thing as if it were a distinct composite parts (vyapadeśivadbhāva).

29/69: Result: Thus, it is successfully established.

30/69: Observation: If so, the original wording of the sūtra is compromised or altered.

31/69: Conclusion: Therefore, let the wording remain exactly as it is in the original text (yathānyāsam eva astu).

32/69: Query: But was it not argued that there will be over-application among different places due to similarity of effort?

33/69: Answer: No, that fault does not apply here.

34/69: Clarification: For the word "āsya" here does not mean the mouth in common worldly usage.

35/69: Question: What, then, does it mean?

36/69: Answer: "Āsyam" is a secondary derivative meaning "that which is produced or found within the mouth" (āsye bhavam āsyam).

37/69: Grammatical Rule: It takes the suffix 'yat' because it denotes a part of the physical body.

38/69: Question: What, then, is produced within the mouth?

39/69: Answer: The place of articulation (sthāna) and the organ of articulation (karaṇa).

40/69: Objection: Even if that is so, the word "prayatna" (effort) remains unqualified or unspecified.

41/69: Counter-Argument: No, the effort is indeed qualified.

42/69: Question: How so?

43/69: Answer: Because here "prayatna" does not mean mere general exertion (prayatanam).

44/69: Question: What, then, does it mean?

45/69: Answer: "Prayatna" means the initial, internal commencement of articulatory effort (prārambhaḥ yatnasya).

46/69: Objection: If "prayatna" means the initial commencement of effort, then homogeneity would incorrectly apply between 'a' (avarṇa) and the diphthongs 'e' and 'o' (eṅ).

47/69: Answer: No, because these two are blended/complex sounds (praśliṣṭa-varṇau etau).

48/69: Objection: If so, homogeneity would incorrectly apply between 'a' and the diphthongs 'ai' and 'au' (aic).

49/69: Answer: No, because these two possess a significantly more open articulation (vivṛtatara-avarṇau etau).

50/69: Objection: Then homogeneity would incorrectly apply between those two sets mutual to each other.

51/69: Answer: No, because they do not share the same place of articulation (na etau tulya-sthānau).

52/69: Objection: Then homogeneity would fail to apply between high-pitched (udātta) and other accents of the same vowel.

53/69: Answer: Accentuation markers like udātta are non-distinctive (abhedakāḥ) when determining the essential identity of a sound.

54/69: Alternative View: Or rather, what do we gain by defining prayatna as the "commencement of effort"? Let prayatna mean simple exertion itself, and let "āsya" remain a secondary derivative denoting what is found in the mouth.

55/69: Synthesis: That which is common to both definitions will be relied upon.

56/69: Question: Should we accept this even when a difference exists?

57/69: Answer: Yes, the teacher states that it should be accepted precisely when a difference exists.

58/69: Reason: For homogeneity can only exist where there is some underlying difference to overcome.

59/69: Question: From where is this deduced?

60/69: Answer: Because the designation of homogeneity is fundamentally based on the existence of differences (bhedādhiṣṭhānā hi).

61/69: Argument: If the designation applied where everything is absolutely identical, making a rule about homogeneity would be entirely useless.

62/69: Objection: If homogeneity applies merely because something is common despite differences, then homogeneity would incorrectly manifest between 'śa' and 'cha', between 'ṣa' and 'ṭha', and between 'sa' and 'tha'.

63/69: Explanation: For in these pairs, everything else is identical except for the primary active articulatory organ (karaṇa-varjam).

64/69: Alternative Solution: In that case, let prayatna mean exertion, and let āsya be the derivative. However, this compound should not be analyzed as a Dvandva compound ("the mouth and the effort").

65/69: Question: What kind of compound should it be then?

66/69: Answer: It is a three-word Bahuvrīhi compound: "Those whose articulatory effort within the mouth is equal."

67/69: Alternative Analysis: Or first form a Tatpuruṣa compound, and then a Bahuvrīhi: "Equal within the mouth" (tulyāsya), and "their effort is tulyāsya".

68/69: Alternative Analysis: Or form the Tatpuruṣa at the end, and then a Bahuvrīhi: "Effort within the mouth" (āsya-yatna), and "Those whose āsya-yatna is equal."

69/69: Summary: By analyzing the grammar this way, all over-application errors are completely avoided.