gup;tij;kidbhyaH san ONPANINI 31005
san after gup tij kit has special senses.mmmmmmmmm ^ C+ 224

Rule san says that san means "want to". Yet these three roots, with san, do not mean "want to"; they have unrelated meanings. Look --

gup "hide, protect" + san jugupsa "find something disgusting"

tij "be sharp" + san titiksa "endure patiently"

kit "plan" + san cikitsa "heal"

jugupsa and cikitsa are bendy --

jugupsa + laT ta jugupsate "he finds it disgusting"

cikitsate

and titikSa is flattybendy --

titikSa + laT tip titikSati

titikSa + loT thAs titikSa + sva''' → titikSasva

As in --

tAMs titikSasva bhArata "endure them patiently, arjuna"

This rule is an exception in advance to rule san. Therefore, these roots cannot have the ordinary meaning "want to" that san would give them. To mean wanting, say goptum icchati "wants to protect", etc.

KAZIKA gupa gopane, tija nizAne, kita nivAse etebhyo dhAtubhyaH san pratyayo bhavati. pratyayasaMjJA ca adhikRtaiva. jugupsate. titikSate. cikitsati. nindAkSamAvyAdhipratIkAreSu sanniSate 'nyatra yathA prAptaM pratyayA bhavanti. yopayati. tejayati. saGketayati. gupAdiSvanubandhakaraNam AtmanepadArtham.

mAn;badha; dAn;zAnbhyo dIrghaz c' .AbhyAsasya ONPANINI 31006
( san has special senses) after mAn badh dAn zAn, and the stammer lengthens.mmmmmmmmm ^ C+ 225 san

This rule says that these four roots, when they get san, cannot get the ordinary meanings "want to" or "be about to", but instead they get some other meanings, and the stammer lengthens.

These are the four roots with san added, and their meanings --

mImAMsa "investigate"

bIbhatsa "loathe"

dIdAMsa "straighten"

zIzAMsa "sharpen"

KAZIKA mAn pUjAyAm, badha bandhane, dAna avakhaNDane, zAna avatejate, ityetebhyo dhAtubhyaH san pratyayo bhavati, abhyAsasya ca ikArasya dIrghAdezo bhavati. mImAMsate. bIbhatsate. dIdAMsate. zIzAMsate. uttarasUtre vAgrahaNaM sarvasya zeSo vijJAyate, tena kvacin na bhavaty api. mAnayati. bAdhayati. dAnayati. nizAnayati. atra api sannarthavizeSa iSyate. mAner jijJAsAyAm, badher vairUpye, dAner Arjave, zAner nizAne.

Formation of the first two --

mAn + san →sanyaGoH mAmAnsa →sanyataH mimAnsa mImAnsa →nazcA mImAMsa "investigate"

badh + san →throwback bhadh + san bIbhatsa "loathe"

dhAtoH karmaNaH samAna-kartRkAd icchAyAM vA ONPANINI 31007
Optionally, use ( san) to mean "wanna, gonna".mmmmmmmmm ^ M+ C+ 226 san

( inria flags the words that have this affix with " des".)

So, adding the affix sa(n) after a root that means "jump" we get a root that means "want to jump", "be going to jump". Example --

The root kR means "do, make".

kR plus san makes cikIrSa.

cikIrSa means "want to make" or "be about to make" by this rule.

and is a root by sanAdyantA.

Being a root, this cikIrSa can get tenses --

cikIrSa + laT mahi → cikIrSa + zap + mahi →atoguNe cikIrSa + mahi → cikIrSa + mahe''' →atodIrghoyaJi cikIrSAmahe "we wanna jump, we gonna jump"

and kRt affixes --

cikIrSa + a'' + su cikIrSA "the wish to make"

cikIrSa + u' + su cikIrSus "that is wanting to make, that is going to make"

yuyutsa + u' + jas →atolopaH yuyutsu + as →jasica yuyutsavas "that are going to fight"

These roots that end in san are called desiderative roots ( des in inria) by some, but sananta is less of a misnomer. Shorter too.

The verbs made from these roots are uncommon, even in the epics, but their a'' u' derivatives are often found.

The seven roots guptijkid and mAnbadhadAnzAn have a san affix that does not mean wisghing.

See san summary for a list of rules related to san.

KAZIKA iSikarma yo dhaturiSiNaiva samAnakartRkaH, tasmAdicchAyAm arthe vA san pratyayo bhavati. karmatvaM samAnakartRkatvaM ca dhAtorarthadvArakam. karTum icchati. cikIrSati. jihIrSati. dhAtugrahanaM kim? sopasargAdutpattir mA bhUt. prakaRtum aicchat prAcikIrSat. karmaNaH iti kim? karaNAn mA bhUt. gamanena icchati. samAnakartRkatiti kim? devadattasya bhojanam icchati yajJadattaH. icchAyAm iti kim? kartuM jAnAti. vAvacanAd vAkyam api bhavati. dhAtoH iti vidhAnAdatra sanaH ArdhadhAtukasaMjJA bhavati, na pUrvatra. AzaGkAyAm upasaMkhyAnam. AzaGke patiSyati kUlam, pipatiSati kUlam. zvA mumUrSati. icchAsannantAt pratiSedho vaktavyaH. cikIrSitum icchati. vizeSaNaM kim? jugupsiSate. mImAMsiSate. zaiSikAnmatubarthIyAcchaiSiko matubarthikaH. sarUpaH pratyayo neSTaH sanantAn na saniSyate.

The fact that the sananta roots are called " desiderative" in Western grammars might give us the wrong impression that their main meaning is "desirous of". In fact, however, it looks like they main meaning is "planning to" or "about to". For instance, mumUrSanti will seldom mean "that wish to die", but rather "about to die", like Latin "morituri", or even "ready to risk their lives". Similarly yuyutsavas doesn't have to be "wanting to fight" necessarily, it might as well be "about to fight", or "getting ready to fight".

supa:: AtmanaH kyac ONPANINI 31008
Add kyac after noun (optionally, to mean "want it) for oneself".mmmmmmmmm ^ M- C+ 227

The sanAdi affix (k)ya(c) will turn a noun like putrAn "sons" into a root putrIya meaning "to want to have sons". Details --

AtmanaH putram icchati "wants to have a son" putram + kyac + laT tip → putrIya + tip → putrIya + zap + tip →atoguNe putrIyati "wants to have a son"

putrIya is a root because rule sanAdyantA says so.

The rule is optional, so saying AtmanaH putram icchati is fine too.

The word Atmanas in the rule means that we can't use this putrIya when the doer wants others to have things --

rAjJaH putram icchaty AmAtyaH "the minister wants the king to have a son"

This rule adds kyac after ONE noun. When the desired thing is expressed with two words, we cannot use kyac --

vIryavantamM putram icchati "wants to have a valiant son"

KAZIKA karmaNa:: icchAyAM vety anuvartate. iSikarmaNaH eSitur eva Atma-sambandhinasH subantAd icchAyAm arthe vA kyac pratyayo bhavati. AtmanaH putram icchati putrIyati. sub-grahaNaGM kim? vAkyAn@ mA bhUt. mahAntamM putram icchati. AtmanaH iti kim? rAjJaH putram icchati. kakAraH naH kye 14015 iti sAmAnya-grahaNArthaH. cakAras tadavighAtArthaH. kyaci mAntAvyayapratiSedho vaktavyaH. idam icchati. uccair icchati. nIciaricchati. chandasi parecchAyAm iti vaktavyam. mA tvA vRkA aghAyavo vidan.

kAmyac ca ONPANINI 31009
kAmyac too (turns nouns into roots meaning "want it for oneself").mmmmmmmmm ^ C+ 228

Example. Adding kAmya(c) after putram or putrAn we get --

putrAn + kAmyac →supodhA putrakAmya "want to have a son"

As in --

putrakAmya + laT tip putrakAmyati "wants to have a son of her own"

Exact same meaning as the putrIyati of previous rule.

The k of this affix will make sopadAdau work --

payas + kAmyac →svAdiSva payas ( word ) + kAmya →kharava payaHkAmya →sopadAdau payaskAmya "want milk"

KAZIKA subantAt karmaNaH AtmecchAyAM kAmyac pratyayo bhavati. AtmanaH putram icchati putrakAmyati. vastrakAmyati. yogavibhAga uttaratra kyaco 'nuvRttyarthaH. kakArasya itsajJA prayojanAbhAvAn na bhavati, cakArAditvAd va kAmyacaH. upayaTkAmyati.

kartuH kyaG sa-lopaz ca ONPANINI 31011
kyaG may mean "behaves like", and deletes s.mmmmmmmmm ^ M+ C+ 229

The (k)ya(G) affix turns a noun into a root that means "behaves like" (by this rule) or "feels" by sukhAdibhyaH.

Example. zyenas "hawk, eagle", with kyaG, makes the root zyenAya "behave like a hawk". Formation --

zyenas + kyaG →supodhA zyena + ya →akRtsArva zyenA + ya → zyenAya ( root )

As in --

Acarati kAkazH zyena:: iva zyenAyate kAkaH "the crow behaves like a hawk"

These roots are all bendy, by anudAttaGi.

If the nounbase ends in s, it is trashed --

apsaras- + jas + kyaG →supodhA apsaras- + ya apsara + ya →akRtsArva apsarA + ya → apsarAya "behave like a nymph, slut around"

As in --

Acaranti kumAryo 'psarasa:: iva apsarAyante kumAryaH "the princesses behave like nymphs"

KAZIKA AcAre ityanuvartate. upamAnAt kartuH subantAdAcAre 'rthe vA kyaGprattyayo bhavati, sakArasya ca lopo bhavati. anvAcayaziStaH salopaH, tadabhAve 'pi kyaG bhavatyeva. zyena ivAcarati kAkaH zyenAyate. kumudaM puSkarAyate. salopavidhAvapi vAgrahaNaM sambadhyate, sA ca vyavasthitavibhASA bhavati. ojaso 'psaraso nityaM payasas tu vibhASayA. sakArasyeSyate lopazH zabdazAstravicakSanaiH ojAyamAnaM yo ahiM jaghAna. ojAyate, apsarAyate. payAyate, payasyate. salopavidhau ca kartuH iti sthAnaSaSThI sampadyate, tatra alo 'ntyaniyame sati haMsAyate, sArasAyate iti salopo na bhavati. AcAre 'vagalbhaklIbahoDebhyaH kvib vA vaktavyaH. avagalbhate, avagalbhAyate. klIbate, klIbAyate. hoDate, hoDAyate. sarvaprAtipadikebhya ityeke. azva iva Acarati azvAyate, azvati. gardabhAyate, gardabhati.

sukhAdibhyaH kartR-vedanAyAm ONPANINI 31018
kyaG after sukha etc means "feel one's own".mmmmmmmmm ^ C+ 230

Example. Instead of saying Atmano duHkhaM vetti for "feels own pain", we can use a duHkhAya root made this way --

duHkham + kyaG →supodhA duHkha + kyaG →akRtsArva duHkhAya "feel own pain"

As in --

duHkhAya + laT ta → duHkhAya + zap ta duHkhAyate "he feels his own pain"

The sukha class nounbases are:

sukha duHkha tRpta

gahana kRcchra asra

alIka pratIpa karuNa

kRpaNa soDha

dhAtor ekAco halAdeH kriyA;samabhihAre yaG ONPANINI 31022
One-vowel roots that start with a consonant may get yaG to mean repetition or intensity.mmmmmmmmm ^ M- C+ 233

The sanAdi affix ya(G) expresses that the action is repeated, strong, or complete.

It can be added to one-vowel roots that start with a consonant and do not carry a preverb, such as pac or jval. So from roots pac and jval we can form --

pacati "he cooks"

jvalati tArA "the star shines"

But when we add yaG to these roots, we get the sanAdyanta roots pApacya and jAjvalya, that mean intense or repeated action --

pApacyate "he cooks often; he cooks completely"

jAjvalyate tArA "the star shines brightly; the star twinkles"

Instead of adding yaG, we may express the same ideas by other means --

jvalati tarA bhRzam "the star shines brightly"

jvalati tarA muhurmuhuH "the star twinkles"

If the root has more than one vowel, stars with a vowel, or carries a preverb, then yaG is not possible and we must use the other means, as in --

tAm upagacchati punaH punaH "he approaches her again and again"

The yaG roots pApacya(G), bobhUya(G) are formed this way --

pac "cook" + yaG →sanyaGoH papacya →dIrghokitaH pApacya "cook repeatedly or intensely"

bhU + yaG →sanyaGoH bhUbhUya →abhyAsecarca bUbhUya →guNoyaGlukoH bobhUya "repeatedly or intensely be"

The G label in ya(G) makes these roots bendy (by anudAttaGi) --

pApacya + laT ta → pApacya + zap + te''' → pApacyate "he keeps cooking and cooking"

bobhUyate pizAcI sA zapAt phyonA nizAgame "because of a curse, that Fiona keeps turning into an ogress at nightfall"

See also the exceptions --

lup sad car jap jabh dah daz gRR take yaG when despising the manner. .

yaG after verbs of going only means "crookedly" .

KAZIKA ekAj yo dhAtur hal-AdiH kriyA-samabhihAre vartate tasmAd yaG pratyayo bhavati. paunaHpunyaM bhRz%Artho vA kriyA-samabhihAraH. naH punaH pacati pApacyate. yAyajyate. bhRzaM jvalati jAjvalyate. dedIpyate. dhAtoH iti kim? sopasargAd utpattir mA bhUt, bhRzaM prATati. ekAcaH iti kim? bhRzaM jAgarti. halAdeH iti kim? bhRzam IkSate. sUcisUtramUtryaTyartyazUrNotInAM grahanaM yaG-vidhAnavekAjahal-Ady-artham. sosUcyate. sosUtryate. momUtryate. aTATyate. arAryate. azAzyate. prorNonUyate. bhRzaM zobhate, bhRzaM rocate ityatra neSyate, anabhidhAnAt.

The yaG is rarely used. It is found mostly in the veda. In the epics, a few yaG verbs do appear, but once in a blue moon. There is also a thing called yaGluk, that is even less common.

nityaM kauTilye gatau ONPANINI 31023
yaG after verbs of going only means "crookedly".mmmmmmmmm ^ C+ 234

The roots that mean moving, such as kram car gam plu, take yaG only to mean tortuous motion --

caGMkramyate "he walks crookedly or tortuously"

After these roots, we can't use yaG in the usual sense of repetition or intensity, so we say instead --

bhRzaGM krAmati "he walks a lot"

KAZIKA gativacanAd dhatoH kauTilye gamyamAne nityaM yaG pratyayo bhavati. kuTilaM krAmati caGkramyate. dandramyate. nityagrahaNaM viSayaniyamArthaM, gativacanAn nityam kauTilya eva bhavati, na tu kriyAsamabhihAre. bhRzaM krAmati.

lupa;sada; cara;japa; jabha;daha; daza;gRRbhyo bhAva-garhAyAm ONPANINI 31024
lup sad car jap jabh dah daz gRR take yaG when despising the manner.mmmmmmmmm ^ C+ 235

According to rule yaG, the affix yaG means thatthe action is done intensely or repeteadly. But after these eight roots, it can only mean that the action is done sloppily. Examples --

sazimiM lolupyate "he's cutting the sashimi badly"

mantraJ jaJjapyate brAhmaNaH "The brahmin is botching up his veda recitation"

To mean "cuts again and again" or "recites again and again", we cannot use yaG, we must use some other means --

bhRzaM sazimiM lumpati "he's cutting sashimi very intently"

mantraJM japati japati brAhmaNaH "the brahmin keeps reciting and reciting the veda"

Notice that the rule says "when despising THE MANNER". If we don't despise the way the action is done, but the fact that it is done at all, we cannot use yaG, and must express our censure some other way. For instance, we can use dhik --

kaSTanM dhiG mantraJM japati vRSalaH "wtf, a zUdra is reciting the veda!"

which expresses censure no matter if the zUdra is reciting well or badly.

KAZIKA lupa sada cara japa jabha daha daza gRR ityetebhyo bhAvagarhAyAM dhAtvarthagarhAyAM yaG pratyayo bhavati. garhitaM lumpati lolupyate. evaM sAsadyate. paJcauuryate. jaJjapyate. jaJjabhyate. dandahyate. dandazyate. nijegilyate. bhAvagarhAyAm iti kim? sAdhu japati. bhAvagrahaNam kim? sAdhanagarhAyAM mA bhUt, mantraM japati vRSalaH. nityagrahaNaM viSayaniyamArtham anuvartate. etebhyo nityaM bhAvagarhAyAm eva bhavati, na tu kriyAsamabhihAre. bhRzaM lumpati.

satyApa;pAza; rUpa;vINA; tUla;zloka; senA;loma; tvaca;varma; varNa;cUrNa; cur'-Adibhyo Nic ONPANINI 31025
satyApa and sundry, and the nichclass, get Nic.mmmmmmmmm ^ M- C+ 236

This rule has two parts:

(1) the twelve nouns mentioned in this rule, with Nic added, make roots with special meanings. Even though Nic, being a kRt affix, cannot be ordinarily added to nouns.

vi + pAza- "a snare" + Nic + laT tip vipAzayati "unsnares, sets it loose from the trap"

varNa- "color" + Nic + laT tip varNayati "paints, depicts, describes"

(2) the nichclass roots always get Nic affix, with no change of meaning (see verb classes ).

cur + laT tip → cur "steal" + Nic + tip →puganta cor + i + tip →sanAdyantAdhAtavaH cori @root + tip → cori + zap + tip →hardsoft core + zap + tip →ecoya corayati "steals"

Even though the Nic is always added, it is often deleted by other rules. For example, in coryate "it is being stolen", the Nic was added after root cur making it into cori, but then the i disappeared before yak by NeraniTi.

There are two sorts of Nic affix. The Nichclass Nic added by this rule, and the causative Nic added by hetumatica.

inria tries to flag the Nichclass Nic verbs with "[10]", and the causative Nic verbs with " ca". But as the only way of knowing if the Nic was added because it means causing, or because the root is a nichclass, is from the meaning of the verb in context, inria will sometimes fail and tell you that a [10] is a ca or that a ca is a [10]. So, be careful and don't let the machine make your thinking for you.

hetumati ca ONPANINI 31026
Add (N)i(c) to mean causing.mmmmmmmmm ^ M- C+ 237

"Causing" means getting others to do something, no matter if it's by indirectly hinting, politely asking, commanding, threatening, or at gunpoint.

Example. In this sentence, the verb Anayat "he brought" is not causal --

Anayad odananM dAsaH "the servant brought rice"

But in this sentence, the verb AnAyayam "I made (him) bring" is causal --

AnAyayam odananM dAsena "I made the servant bring rice"

(If context requires it, instead of "I made" or "I caused", you should translate with "I requested", "I told", "I got", "I asked", "I commanded", etc etc.)

This rule teaches that to turn a root that means "bring" into a verb that means "get others to bring", we add Nic after the root. For instance --

AG + nI + laT mip AnayAmi "I bring"

AG + nI + Nic + laT mip AnAyayAmi "I make others bring"

This sort of Nic is called causative Nic.

Back to there are two sorts of Nic .

KAZIKA hetuH svatantraya kartuH prayojakaH, tadIyo vyApAraH preSanAdilakSaNo hetumAn, tasminn abhidheye dhAtoH Nic pratyayo bhavati. kaTaM kArayati. odanaM pAcayati. tat karoti ityupasaGkhyAnaM sUtrayati ityAdyartham. sUtraM karoti sUtrayati. AkhyAnAt kRtas tadAcaSTa iti Nic kRlluk prakRtipratyApattiH prakRtivac ca kArakam. AkhyAnAt kRdanttaN Nic vaktavyaH tadAcaSTe ityetasminn arthe, kRlluk, prakRtipratyApattiH, prakRtivac ca kArakaM bhavati. kaMsa-vadham AcaSTe kaMsaM ghAtayati. balibandham AcaSTe baliM bandhayati. rAjAgamanam AcaSTe rAjAnam Agamayati. AGlopazca kAlAtyantasaMyoge maryAdAyAm. ArAtri vivAsam AcaSTe rAtriM vivAsayati. citrIkaraNe prApi. ujjayinyAH prasthito mAhiSmatyAM sUryodgamanaM sambhAvayate sUryam udgamayati. nakSatrayoge jJi. puSyayogaM jAnAti puSyeNa yojayati. maghabhir yojayati.

You may add this Nic freely to any root of the verb classes one to nine. Adding it to nichclass roots is gramatically allowed, but it is a very bad idea, because the verb ends up looking as if you had added nothing. So no one does that.

Adding Nic to sanAdyanta roots is forbidden. For instance, the kyaG root puruSAya "behave like a man" cannot get Nic, so if you want to express the idea "I made him behave like a man", you'll have to say that in some other way. For instance --

puruSAyasvety abruvam apuruSAyac ca

I told him "behave like a man!", and he did.

kaNDv;Adibhyo yak ONPANINI 31027
kaNDU etc get yak'.mmmmmmmmm ^ C+ 238

The kaNDU-class nounbases, such as kaNDU(J) "itch, scratch", can be used as roots, and then get ya(k)' --

kaNDU + yak' → kaNDUya "scratch"

kaNDUya + laT ta kaNDUyate "he scratches himself"

kandU(J) is bendy because it is Jit (see svaritaJi).

There is a list of the kaNDvAdi here, and another one in the kAzikA.

KAZIKA kaNDUJityevam Adibhyo yak pratyayo bhavati. dvivadhAH kaNDvAdayo, dhAtavaH prAtipAdikAni ca. tatra dhAtvadhikArAd dhatubhyaH eva pratyayo vidhIyate, na tu prAtipadikebhyaH. tathA ca guNapratiSedhArthaH kakAro 'nubadhyate. dhAtuprakaraNAd dhAtuH kasya cAsaJjanAdapi. Aha ca ayam imaM dIrghaM manye dhatur vibhASitaH. kaNDUJ kaNDUyati, kaNDUyate. JitvAt svarita-JitaH kartr-abhiprAye kriyAphale ity Atmanepadam. kaNDUJ. mantu. hRNIG. valgu. asmanas. mahIG. leT. loT. iras. iraj. iraJ. dravas. medhA. kuSubha. magadha. tantas. pampas. sukha. duHkha. sapara. arara. bhiSaj. bhiSNaj. iSudha. caraNa. curaNa. bhuraNa. turaNa. gadgada. elA. kelA. khelA. liT. loT.

gupU;dhUpa; vicchi;paNi; panibhya:: AyaH ONPANINI 31028
gup dhUp vicch paN pan get Aya (with no change of meaning).mmmmmmmmm ^ C+ 239

Examples --

gup + laT tip gup + Aya + ti →hardsoft gopAya + ti → gopAya + zap + tip → gopAyati "protects"

dhUpAyati "heats"

vicchAyati "approaches"

paNAyati "praises"

panAyati "praises"

This Aya is optional because AyAdaya below says so. If we don't apply this rule, then we get gopayati dhUpayati vicchayati, with just Nic, and paNate panate, with zap.

This rule won't work on the paN root that means "makes a contract" --

zatasya paNate "hires for a hundred"

KAZIKA gupU rakSaNe, dhUpa santApe, viccha gatau, paNa vyavahAre stutau ca, pana ca ityetebhyo dhAtubhyaH Ayapratyayo bhavati. gopAyati. dhUpayati. vicchAyati. paNAyati. panAyati. stuty;arthena paninA sAhacaryAt tad-arthaH paNiH pratyayam utpAdayati na vyavahArArthaH. zatasya paNate. sahasrasya paNate. anubandhazca kevale caritArthaH, tena AyapratyayAntAnnAtmanepadaM bhavati.

kamer NiG ONPANINI 31030
kam gets NiGmmmmmmmmm ^ C+ 240

The root kam(i) gets (N)i(G) without change of meaning.

kam + laT ta kam + NiG + laT ta →ata_upa kAm + NiG + ta → kAmi + zap + ta →hardsoft kAme + zap + ta →ecoya kAmay + a + ta → kAmaya + te''' → kAmayate "is in love with; longs for"

KAZIKA kamer dhAtoH NiG pratyayo bhavati. Na-kAro vRddhy-arthaH. Ga-kAra Atmanepad%ArthaH. kAmayate, kAmayete, kAmayante.

The N label of (N)i(G) triggers ata_upa, the G label triggers anudAttaGi.

AyAdaya:: ArdhadhAtuke vA ONPANINI 31031
The three previous rules are optional before soft.mmmmmmmmm ^ C+ 241

Example. Rule kamerNiG just said that NiG is compulsory after kam. Yet it is only compulsory whenkam is before hard. Before a soft, like kta, it's optional --

kam + kta → kAm + NiG + kta kAmayita- "longed for"

kam + kta kamita- "longed for"

KAZIKA ArdhadhAtuka-viSaye ArdhadhAtuka-vivakSAyAm Ay'-AdayaH pratyayA$ vA bhavanti. goptA, gopAyitA. artitA, RtIyitA. kamitA, kAmayitA.

san-Ady-antA$ dhAtavaH ONPANINI 31032
sanAdi-enders are roots.mmmmmmmmm ^ C+ 242

The sanAdi affixes, a.k.a. san-class affixes, a.k.a. rootmaker affixes, are the ones that we just explained in previous rules, since 31005 guptijkidbhyassan. Namely --

san kyac kAmyac

vayac kyaG kyaS

NiG Nic yaG

yak' Aya IyaG

Some of these can be added to roots, and some can be added to nouns, and some to both. The result is a new root, that we call a sanAdyanta root, or a sanAdi-ender.

Example with a root --

pac is a root, and means "cook".

Joining pac and Nic we get pAci.

This pAci is a root (because this rule says so) and means "make others cook", because rule hetumatica says so.

Being a root, it can get a tense or a kRt added. Example with the laG tense --

pAci + laG tip → pAci + zap + tip apAcayat "he made others cook"

As in --

apAcayan mRgaM rAjA "the king made his servants cook the deer"

Not same as --

apacan mRgaM rAjA "the king cooked the deer himself"

Example with a noun --

putrAn is a noun, and means "sons".

Joining putrAn and kyac we get putrIya.

putrIya is a root (by this rule) and means "want to have sons" (by supa_ AtmanaH kyac).

Adding laT tip after putrIya --

putrIyati rAjJI "the queen wants to have sons"

These roots can be used in all the ways a normal root can be used, except that they cannot get another sanAdi affix. (For an exception to the exception, see about Nic plus san .)

Back to types of affixes .

KAZIKA sanAdir yeSAM te sanAdayaH. sanAdayo 'nte yeSaM te sanAdyantAH. sanAdyantAH samudAyAH dhAtusaMjJAH bhavanti. pratyaya-grahaNa-paribhASA eva pada-saMjJAyAm anta-vacanena liGgena pratiSiddhA satI punar iha anta-vacanena pratiprasUyate. cikIrSati. putrIyati. putrakAmyati.

Some notes --

(1) The affix cvi is not in this list, because it does not make new roots, but it has a similar effect. It turns nouns into verbs. For instance adding cvi after maNDUka- "frog" and zukla- "white" we get --

rAjAnamM maNDUkIkaroti "he turns the king into a frog"

vastrANi zuklIbhavanti "the clothes whiten"

(2) The roots made by these affixes from roots, such as pAci, are called derivative roots. Those made from nouns, such as putrIya, are said to be denominative roots.

(4) They are all seT.

(5) The Ni roots are very common. If they were made by rule hetumatica they are called causative roots ( ca in inria), if made by satyApa they are called class ten roots or nichclass roots ([10] in inria).

(5) The other ten affixes have been seldom used recently (by "recently", I mean since the battle of Hastings). If you find pipakSati (which has san) in the mbh, chances are that nIlakaNTha commented "pipakSati means paktum icchati".