Sabara explains this difficult sutra: yasmin krte
padarthe purusasya pritir bhavati sa purusarthah padarthah--"That act in which, when it is performed, (is found) the happiness of a person, is an act whose artha is the person." The unstated substantive to which purusartha refers is now disclosed as padartha, and this technical term of Mimamsa (demonstrating the infuriatingly wide semantic compass of the term artha) refers to an action, especially a ritual action.
7.1157 taih praye prakrtaprayaih (21) krte
sollunthabhasitaih / rajno
305.13): tad astu, ma va bhut, naitad iha mukhyaya vrttya pratipadyarn, ata evadhikaiaktipradarthne krte
'py uktam qattrinz.fattattvarapatam bibhrat in.
(59.) darlanam yadi sam[a.bar]sair yad uktam naiva j[a.bar]yate | [a.bar]rabheta tribhir v[a.bar]rair yathoktavidhisamburaih [parallel] 18.161 [parallel] dartanain tu krte
'py evam s[a.bar]dhakasya na j[a.bar]yate | y[a.bar]da na sidhyate bodhir hathayogena s[a.bar]dhayet [parallel] 18.162 [parallel] jn[a.bar]nasiddhis tad[a.bar] tasya yogenaivopaj[a.bar]yate [parallel] 18.163ab [parallel].
nirupapadat secayateh kvipi krte
sasth[I.bar]sam[a.bar]sah kriyata iti satvanisedho bhavisyati.) (8) However, Kaiyata subsequently withdraws his suggestion for reinterpreting the compound dadhi-sec as a sasth[I.bar]-tatpurusa instead of an upapada-tatpurusa because he recognizes that it is necessary to accept indeterminate variation regarding the presence or absence of nominal terminations on the final compound constituent anyway in order to account for dhanakrit[a.bar], which requires nominal terminations on the final compound constituent, as well as dhanakr[I.bar]t[I.bar] which requires the absence of nominal terminations on the final compound constituent (see section 3.3).
Asokasya Mauryasya krte
Yavanarajena Tusasphena ...
He writes, "hi is not deleted (luk) by 6.4.106 utas ca pratyayad asamyogapurvat because the stem-final u is preceded by a conjunct consonant once guna has been done" (gune krte
samyogapurvatvad ukarasya 'utas ca pratyayat' iti her lug na bhavati) (Shastri 1964: 508).