prAk krItAc chaH ONPANINI 51001
cha down to tenakrItam.mmmmmmmmm ^ C+ 477

The affix cha is Iya, by AyaneyI.

It may be used in the senses taught by the following rules, down to 51037 tenakrItam. For instance, rule tasmaihitam allows it to mean "suitable for".

For instance, rule tasmaihitam says "suitable for it". We must add the trickle of cha there, so that rule means -- " we can add the affix cha after 'for cows' to mean 'suitable for cows' ".

KAZIKA ThaJAdayas trayodaza pratyayAH prakRtAH. teSAm itaH prabhRti samarthavibhaktayaH pratyayArthAzca nirdizyante tena iti tRtIyAsamarthAt krItam ityetasminnarthe yathAvihitaM pratyayo bhavati. saptatyA krItam sAptatikam. AzItikam. naiSkikam. pANikam. pAdikam. mASikam. zatyam. zatikam. dvikam. trikam. tena iti mUlyAt karaNe tRtIyA samarthavibhaktiH. anyatrAnabhidhAnAn na bhavati, devadattena krItam, pANinA krItam iti. dvivacanabahuvacanAntAt pratayayo na bhavati, prasthAbhyAM krItam, prasthaiH krItam iti, anabhidhAnAdeva. yatra tu prakRtyarthasya saGkhyAbhedAvagame pramANam asti tatra dvivacanabahuvacanAntAdapi pratyayo bhavati. dvAbhyAM krItam dvikam. trikam. paJcakam. tathA mudgaiH krItam maudgikam. mASikam. na hyekena mudgena krayaH sambhavati.

tasmai hitam ONPANINI 51005
( cha may mean) "suitable for it".mmmmmmmmm ^ C+ 478

This cha is Iya, by AyaneyI.

So in an expression like vatsebhyo hitaH "(male person) suitable to (take care of) calves", we can replace hitas with Iya, like this --

vatsebhyo hitaH vatsa- + cha →AyaneyI vatsa + Iya + s →yasyetica vatsIyas "calfboy"

KAZIKA tasmAy iti caturthI-samarthAd hitam ity etasminn arthe yathA-vihitaM pratyayo bhavati. vatsebhyo hito godhuk vatsIyaH. avatsIyaH. paTavyam. gavyam. haviSyam. apUpyam. apUpIyam.

zarIr%AvayavAd yat ONPANINI 51006
yat'' after body-part (means "suitable for").mmmmmmmmm ^ C+ 479

Example --

kaNThAya + hitam kaNThAya + yat'' →supodhA kaNTha- + ya →yasyetica kaNThya- "suitable for the neck"

KAZIKA zarIra prANikAyaH. zarIrAvayavavAcinaH prAtipadikAt yat pratyayo bhavati tasmai hitam ityetasmin viSaye. chasya apavAdaH. dantyam. kaNThyam. oSThyam. nAbhyam. nasyam.

Atman;vizvajana;bhogottarapadAt khaH ONPANINI 51009
Atman-, vizvajana-, and latter bhoga- get kha (to mean 'good for that').mmmmmmmmm ^ C+ 480

This debars cha.

Atman- + kha →AyaneyI Atman + Ina → AtmanIna- "suitable for oneself"

(no nastaddhite here, by AtmAdhvAnau khe)

vizvajana- + kha → vizvajana + Ina →nastaddhite vizvajanIna- "suitable for everibody, one-size-fits-all"

rAjan- + bhoga- + kha rAjabhogIna- "fit for a king to enjoy"

KAZIKA Atman vizvajana ityetAbhyAM bhogottarapadAc ca prAtipadikAt khaH pratyayo bhavati tasmai hitam ity etasmin viSaye. chasya apavAdaH. Atmann iti nalopo na kRtaH prakRti-parimANa-jJApanArtham. tena uttarapadagrahaNam bhogazabdena eva sambadhyate, na tu pratyekam. Atmane hitam AtmanInam. AtmAdhvAnau khe iti prakRtibhAvaH. vizvajanebhyo hitam vizvajanInam. karmadhArayAdeva iSyate. SaSThIsamAsAd bahuvrIhezca cha eva bhavati. vizvajanAya hitam vizvajanIyam. paJcajanAdupasaMkhyAnam. paJcajanAc ca khaH. atra api karmadhArayAdiSyate. paJcajanInam. anyatra paJcajanIyam. sarvajAnAT ThaJ khazca. sArvajanikam, sarvajanInam. atra api karmadhArayAdeva. sarvajanIyam anyatra. mahAjanAnnityaM ThaJ vaktavyaH. mahAjanAya hitam mAhAjanikam. tatpuruSAdeva. bahuvrIhes tu cha eva bhavati. mahAjanIyam. bhogottarapadAt khalvapi mAtRbhogINaH. pitRbhogINaH. bhogazabdaH zarIravAcI. kevalebhyo mAtrAdibhyaH cha eva bhavati. mAtrIyam. pitiriyam. rAjAcAryAbhyAM tu nityam. bhogottarapadAbhyam eva khaH pratyayaH iSyate, na kevalAbhyAm. rAjabhogInaH. AcAryAdaNatvaM ca. AcAryabhogInaH. kevalAbhyAM vAkyam eva bhavati, rAjJe hitam, AcAryAya hitam iti.

prAg vateS ThaJ ONPANINI 51018
ThaJ down to vati.mmmmmmmmm ^ C+ 481

headline. The next ninety-seven rules, down to tena tulyaM kriyA cedvatiH, add the affix Tha(J), unless otherwise specified.

This ThaJ is ika(J), by ThasyekaH.

Example --

Rule tena nirvRttam below actually means tena nirvRttam thaJ.

KAZIKA tena tulyaM kriyA ced vatiH iti vakSyati. prAg etasmAd vati-saMzabdanAd yAnita Urdhvam anukramiSyAmaH ThaJ pratyayas teSv adhikRto viditavyaH. vakSyati pArAyaNa-turAyaNa-cAndrAyaNaM vartayati 51072. pArAyaNikaH. taurAyaNikaH. cAndrAyaNikaH.

tena krItam ONPANINI 51037
Bought by it.mmmmmmmmm ^ C+ 482

"Bought by it" means --

A word that has "by" may get any of the previous affixes added to mean "bought"

Example --

saptatyA means "by seventy"

therefore saptatyA + ThaJ may mean "bought by seventy"

The affix ThaJ is added this way --

saptatyA krItam "bought by seventy" saptatyA + ThaJ →supodhA saptati + thaJ →Thasyeka saptati + ikaJ →yasyetica sAptatika- "bought by seventy"

As in --

saptatikA hayI "a mare bought by seventy"

KAZIKA ThaJ-Adayas trayodaza pratyayAH prakRtAH. teSAm itaH prabhRti samarthavibhaktayaH pratyayArthAzca nirdizyante tena iti tRtIyAsamarthAt krItam ityetasminn arthe yathAvihitaM pratyayo bhavati. saptatyA krItam sAptatikam. AzItikam. naiSkikam. pANikam. pAdikam. mASikam. zatyam. zatikam. dvikam. trikam. tena iti mUlyAt karaNe tRtIyA samarthavibhaktiH. anyatrAnabhidhAnAn na bhavati, devadattena krItam, pANinA krItam iti. dvivacanabahuvacanAntAt pratayayo na bhavati, prasthAbhyAM krItam, prasthaiH krItam iti, anabhidhAnAd eva. yatra tu prakRtyarthasya saGkhyAbhedAvagame pramANam asti tatra dvivacana-bahuvacanAntAdapi pratyayo bhavati. dvAbhyAM krItam dvikam. trikam. paJcakam. tathA mudgaiH krItam maudgikam. mASikam. na hyekena mudgena krayaH sambhavati.

tena nirvRttam ONPANINI 51079
( ThaJ means) to be accomplished within that time.mmmmmmmmm ^ C+ 484

This Tha(J) is ika(J), by ThasyekaH. So, we optionally replace ahnA nirvRttam "to be done daily" with Ahnikam --

ahnA nirvRttam ahnA + ThaJ →supodhA ahan- + ThaJ →ThasyekaH ahan + ikaJ →taddhiteSva Ahan + ika →alloponaH Ahn + ika → Ahnika- "daily"

ardhamAsa- "halfmonth" + ThaJ →ThasyekaH ardhamAsa + ikaJ →taddhiteSva ArdhamAsa + ikaJ →yasyetica ArdhamAsika- "fortnightly"

saMvatsara- "year" + ThaJ sAMvatsarika- "yearly"

As in AhnikaM hotram "a daily sacrifice".

The feminine of these gets GI, by TiDDhA.

There is another rule that sounds the same, tenanirvRttamx.

KAZIKA mAsena nirvRttam mAsikam. ArdhamAsikam. sAMvatsarikam. kAlAtityadhikAraH !vyuSTA'dibhyo'N 51097 iti yAvat. tena nirvRttam . tena iti tRtIyA-samarthAt kAla-vAcinaH prAtipadikAt virvRttam ityasminn arthe ThaJ pratyayo bhavati. ahnA virvRttam Ahnikam. ArdhamAsikam. sAMvatsarikam.

vyuSTAdibhyo 'N ONPANINI 51097
aN after vyuSTa-class (when they have seventh) may mean "given there or done there".mmmmmmmmm ^ C+ 485

Examples --

vyuSTe dIyate vyuSTe + aN vaiyuSTam "given at daybreak"

nitye kAryam nitye + aN naityam "to be constantly done"

The vyuSTa-class are --

vyuSTa. nitya. niSkramaNa. pravezana. tIrtha. sambhrama. AstaraNa. saGMgrAma. saGMghAta. agnipada. pIlumUla. pravAsa. upasaGMkramaNa. upavAsa. dIrgha.

KAZIKA tatra iti saptamI-samarthebhyaH vyuSTAdibhyaH dIyate, kAryam ity etayor aN pratyayo bhavati. vyuSTe dIyate kAryam vA vaiyuSTam. naityam. aN-prakaraNe 'gnipadAdibhya upasaMkhyAnam. Agnipadam. pailumUlam. kiM vaktavyam? na vaktavyam. atra eva te paThitavyAH. vyuSTa. nitya. niSkramaNa. pravezana. tIrtha. sambhrama. AstaraNa. saMgrAma. saMghAta. agnipada. pIlumUla. pravAsa. upasaMkramaNa. vyuSTAdiH.

tena tulyaM kriyA ced vatiH ONPANINI 51115
vati may come after a third-ender to mean similar action.mmmmmmmmm ^ C+ 486

Expressed more simply --

'vat(i) means "like", as in "like a king".'

So, we can replace rAjJA tulyaM vartate "he behaves like a king" with rAjavad vartate --

rAjJA tulyam rajJA + vati →supodhA rAjan- + vati →svAdiSva rAjan ( word) + vat →nalopaHprA rAjavat "like a king"

The vat(i)-enders are unchanging, and used like adverbs of manner.

KAZIKA tena iti tRtIyA-samarthAt tulyam ity etasminn arthe vatiH pratyayo bhavati, yat tulyaM kriyA cet sA bhavati. brAhmaNena tulyaM vartate brAhmaNavat. rAjavat. kriyA-grahaNam kim? guNa-tulye mA bhUt. putreNa tulyaH sthUlaH. putreNa tulyo gomAn.

We can't use vati when there is a similarity of quality, not of action. So, no rAjavad replacement is allowed in --

rAjJA tulyasH sthUlaH "he's as fat as the king"

rAjJA tulyo gomAn "he's as rich as the king"

tasya bhAvas tva-talau ONPANINI 51119
Add tva ta(l) to mean its state or nature.mmmmmmmmm ^ C+ 487

Or, put more simply --

" tva tal translate into -ness, -hood, -ship "

So, to mean horsehood, horseness, state of being a horse, equine nature, we may stick tva or tal after azva-.

The tva enders are neuter --

azvasya bhAvam "equine state" azva + tva @n + su →atom azvatvam @n "horseness, equine state"

And the ta(l) enders are feminine, and always get Ap from ajAdy;ataSTAp --

azvasya bhAvam "equine state" azva + tal + su @f → azva + ta + Ap + su azvatA @f "horseness, equine state"

tva can be added to any noun, but tal only to a-enders. So for "state of being a king", rAjatvam is fine, rAjatA sux.

Incidentally, the word rAjyam too can mean "state of being a king" (besides meaning "kingdom").

KAZIKA tasya iti SaSThIsarmarthAd ity etasminn arthe tva-talau pratyayau bhavataH. bhavato'smAd abhidhAna-pratyayau iti bhAvaH. zabdasya pravRtti-nimittaM bhAva-zabdena ucyate. azvasya bhAvaH azvatvam, azvatA. gotvam, gotA.

pRthv-Adibhya imanij vA ONPANINI 51122
The pRthu-class get iman(ic) optionally.mmmmmmmmm ^ C+ 488

The affix iman(ic), also known as iman, means "-ness, -hood" (same as tva and tal). But it can only be used after certain nounbases, such as pRthu- and mahat-.

Examples --

pRthor bhAvaH pRthu- + iman →TeHx pRth + iman →ra_RtohalAderlaghoH prathiman- @m "sharpness"

mahato bhAvaH mahat + iman →TeHx mahiman- @m "greatness"

The iman-enders are masculines.

KAZIKA pRthu ityevam AdibhyaH prAtipadikebhyaH imanic pratyayo bhavati vA tasya bhAvaH ity etasminn arthe. vAvacanam aNAdeH samAvezArtham. pRthor bhAvaH prathimA, pArthavam. mradimA, mArdavam. turiSThemeyaHsu, TeH x iti TilopaH. !!raRtohaladerlaghoH iti rephAdezaH. tvatalau sarvatra bhavata eva. pRthutvam, pRthutA. mRdutvam, mudutA. pRthu. mRdu. mahat. paTu. tanu. lghu. bahu. sAdhu. veNu. Azu. bahula. guru. daNDa. Uru. khaNDa. caNDa. bAla. akiMcana. hoDa. pAka. vatsa. manda. svAdu. hrasva. dIrgha. priya. vRSa. Rju. kSipra. kSupra. kSudra. pRthvAdiH.

dhAnyAnAM bhavane kSetre khaJ ONPANINI 52001
khaJ means the building or field of grains.mmmmmmmmm ^ M- C+ 489

khaJ is Ina(J), by AyaneyI.

Example --

yasmin mudgAs tat kSetram "field in which there are beans" mudgAs + khaJ →supodhA mudga + khaJ →AyaneyI mudga + InaJ →taddhiteSva maudga + Ina →yasyetica maudgIna- n "beanfield"

KAZIKA nirdezAdeva samarthavibhaktiH. dhAnyavizeSavAcibhyaH SaSThIsamarthebhyo bhavane 'bhidheye khaJ pratyayo bhavati, tac ced bhavanaM kSetraM bhavati. bhavanam iti bhavanti jAyante 'sminniti bhavanam. mudgAnAM bhavanaM kSetram maudgInam. kaudravINam. kaulatthInam. dhAnyAnAm iti kim? tRNAnAM bhavanaM kSetram ityatra na bhavati. kSetram iti kim? mudgAnAM bhavanaM kusUlam. bahuvacanaM svarUpavidhinirAsArtham.

adyazvIn%AvaSTabdhe ONPANINI 52013
adyazvIna- means (likely to give birth) soon.mmmmmmmmm ^ C+ 490

adyazvIna- is a compound of adya 'today' and zvas 'tomorrow', with some weird affix at the end. According to this rule, it means --

"likely to give birth today or tomorrow"

because the rule inherits vijAyate "to mean give birth" from the previous rule. So we say --

adya vA zvo vA vijAyate yA gauH adyazvInA gauH "a cow likely to give birth today or tomorrow"

adyazvInA vaDavA "a mare likely to give birth today or tomorrow"

KAZIKA vijAyate iti vartate. adyazvIna iti nipAtyate avaSTabdhe vijane, Asanne prasave. AvidUrye hi mUrdhanyo vidhIyate avAc c' Alamban'-AvidUryayor iti. adya vA zvo vA vijAyate 'dyazvInA gauH. adyazvInA vaDavA. kecit tu vijAyate iti na anuvartayanti, avaSTabdha-mAtre nipAtanam ity AhuH. adyazvInaM maraNam, adyazvIno viyoga iti.

Some say that the word vijAyate doesn't trickle here. If that's the case, then the rule would mean just --

"adyazvIna- means inminent",

or

"adyazvIna- means likely to happen today or tomorrow",

and then these expressions would be kosher --

adyazvInamM maraNam "inminent death"

adyazvIno viyogaH "inminent separation"

In avaSTabdhe, the root stambh got Satvam by avAc c' Alamban'-AvidUryayoH.

saMkhyAyA:: avayave tayap ONPANINI 52042
tayap after a numeral means parts.mmmmmmmmm ^ C+ 491

Examples --

paJcAvayavA yasya "what has five parts" paJca + tayap → paJcataya- "it is fivefold, they are of five kinds, it has five parts, there are five of them"

paJcataya- @f + jas →TiDDhA paJcataya- + GIp + jas →yasyetica paJcatayI- + as → paJcatayyas

As in --

vRttayaH paJcatayyaH kliSTAkliSTAH |

"the works are of five kinds and can be painful or not"

"there are five kinds of works, and they can be painful or not"

(yogasUtra 1:5)

Indian translators like to say "the works are fivefold" in that sense, which I find sort of confusing.

KAZIKA tadasya ity eva. saGkhyAyA avayave vartamAnAyAH asya iti SaSThy-arthe tayap pratyayo bhavati. avayavAvayavinaH sambandhinaH iti sAmarthyAtavayavI pratyayArtho vijJAyate. paJca avayavA yasya paJcatayam. dazatayam. catuSTayam. catuSTayI.

tasya pUraNe DaT ONPANINI 52048
numeral gets DaT when meaning the that-many-eth.mmmmmmmmm ^ C+ 492

Simply explained: add (D)a(T) to "one two three four five" to get "first second third fourth fifth". So this DaT affix is like English "-th".

The nounbases that mean "one two three" etc are called numerals.

The nounbases that mean "first second third" etc are called ordinals.

The D label in (D)a(T) is for TeH --

Examples --

viMzati- "twenty" + DaT →tiviMzaterD viMza- + DaT →TeH viMz + a → viMza- "twentieth"

ekadazan- + DaT ekadaza- "eleventh"

the T label is for TiDDhA --

ekadazI- f "eleventh"

See also nAntAd, dvestI, tressa, SaTkati. This rule won't work on eka- --

prathama- "first"

The names of the cases are feminine --

prathamA dvitIyA tRtIyA caturthI paJcamI SaSThI saptamI

n%AntAd a-saGkhyA-''der maT ONPANINI 52049
maT goes after n-ender ( numeral to mean the thatmany-eth), unless compounded after numeral.mmmmmmmmm ^ C+ 493

Exception to the previous rule, that would have added DaT.

Example --

paJcan- + maT →nalopaHprA paJca + ma → paJcama- "fifth"

dazan- + maT dazama- "tenth"

But in compound numbers we still get DaT --

ekadazan + DaT → ekadaza- "eleventh"

The T label is for TiDDhA --

paJcamI

KAZIKA DaTiti vartate. nakArAntAt saGkhyAvAcinaH prAtipadikAtasaMkhyAdeH parasya DaTo maDAgamo bhavati. nAntAtiti paJcamI iTa Agamasambandhe SaSThIM prakalpayati. paJcAnAM pUraNaH paJcamaH. saptamaH. nAntAtiti kim? viMzateH pUraNaH viMzaH. asaGkhyAdeH iti kim? ekAdazAnAM pUraNaH ekAdazaH.

SaT;kati; katipaya;caturAM thuk ONPANINI 52051
SaT kati katipaya catur get thuk (before DaT).mmmmmmmmm ^ C+ 494

All examples --

SaS- + DaT SaS + th + a →STunA SaSTha- "sixth"

caturtha- "fourth"

katitha- "howmanyeth?"

katipayatha- "fewth"

KAZIKA DaD iti anuvartate, tad iha saptamyA vipariNamyate. SaT kati katipaya catur ity eSAM DaTi puratasthugAgamo bhavati. katipaya-zabdo na saGkhyA. tasya asmAd eva jJApakAt DaT pratyayo vijJAyate. SaNNAM puraNaH SaSThaH. katithaH. katipayathaH. caturthaH. caturazchayatAvAdyakSaralopazca. caturNAM pUraNaH turIyaH, turyaH.

Example of how to use "howmanyeth" --

SaDbhAryo rAjA henriH katithaH "the king with the six wives was Henry the howmanyeth?"

aSTamaH "the eighth"

dves tIyaH ONPANINI 52054
dvi- gets tIya (when ordinal)mmmmmmmmm ^ M- C+ 495

Only example --

dvi- "two" + tIya dvitIya- "second"

treH samprasAraNaM ca ONPANINI 52055
tri- (when ordinal gets tIya) and stretching.mmmmmmmmm ^ M- C+ 496

Only example --

tri- "three" + tIya tRtIya- "third"

tad asy/Asty asminn iti matup ONPANINI 52094
matup means "this has it" or "there is in this".mmmmmmmmm ^ M+ C+ 497

So when we add mat(up) after gAvas "cows", we get an adjective that means "that has cows" or "that has cows in it" --

gAvas + matup →supodhA go + mat → gomat- "that has cows; in which there are cows"

garutau + matup → garutmat- "that has wings, winged"

zRGgau + matup → zRGga + vatup → zRGgavat- "that has horns, horned"

sarAMsi + matup → saras + vatup → sarasvat- "that there are lakes in it, many-laked"

This affix matup looks like vatup about half of the time. See vatup for examples.

matup has label u, so matup-enders trigger ugidacA and atvasa --

gomat m + su →atvasa gomAts →ugidacA gomAnts →halGyA gomAnt →saMyogAnta gomAn "cattleowner"

gomat n + su →svamor gomat "cattle ranch"

KAZIKA Tatiti prathamA samarthavibhaktiH. asya asminn iti pratyayArthau. asti iti prakRti-vizeSaNam. itikaraNo vivakSArthaH. tad iti prathamAsamarthAdasya iti SaSThyArthe 'sminn iti saptamyarthe vA matup pratyayo bhavati, yat tat prathamAsamartham asti cet tad bhavati. asty arthopAdhikaM ced tad bhavati ity arthaH. itikaraNas tataz ced vivakSA. gAvo 'sya santi gomAn devadattaH. vRkSA asmin santi vRkSavAn parvataH. yavamAn. plakSavAn. iti karaNAd viSaya-niyamaH. bhUmanindAprazaMsAsu nityayoge 'tizAyane. saMsarge 'sti vivakSAyAM bhavanti matub-AdayaH. bhUmni tAvat gomAn. nindAyAm kuSThI. kakudAvartinI. prazaMsAyAm rUpavatI kanyA. nityayoge kSIriNo vRkSAH. atizAyane udariNI kanyA. saMsarge daNDI. chatrI. asti-vivakSAyAm astimAn. guNa-vacanebhyo matupo lug-vaktavyaH. zuklo guNo 'sya asti zuklaH paTaH. kRSNaH. zvetaH.

This matup can be added to mostly every noun, but --

(1) please do not add matup to abstract nouns meaning a quality, because an adjective like kRSNatvavat- "that has blackness" would mean exactly the same thing as kRSNa- "black".

(2) do not say dIrghazRGgavat- to mean "that has long horns", because that must be dIrghazRGga- "that has long horns". However dIrghazRGgavat kSetram is fine to mean a ranch that has longhorn cattle in it.

But that sort of bad matup sometimes appears in the epics, I guess metri causa, like here after the longhorn amita-buddhi- --

dhRtarASTrasya ca bhrAtA pANDoz cAmitabuddhimAn "he was very intelligent, and was the brother of dhRtarASTRa and pANDu"

The same appears without matup here --

mokSazAstram idamM proktaM vyAsenAmitabuddhinA "the very intelligent vyAsa stated the mokSazAstra"

ata:: ini;Thanau ONPANINI 52115
ini and Tha(n) (mean "that has") after 'a'.mmmmmmmmm ^ C+ 498

This Tha(n) is ika(n), by ThasyekaH.

So, if a nounbase ends in a, it can get either vatup or in or ika to mean "it has". So we can say daNDavAn, daNDI, daNDikas for "the guy with the stick".

Examples with ini --

yasya balam "the one that has strength" balam + ini →supodhA bala + in →yasyetica balin- "that has strength, strong"

daNDo yasya "the one that has a stick" daNDa- + ini →yasyetica daNDin- "that has a stick"

Example with Than --

daNDo yasya daNDa- + Than →ThasyekaH daNda + ika(n) →yasyetica daNDika- "that has a stick"

Same meaning as if we had used matup --

daNDo yasya → daNDa- + matup → daNDa- + vatup → daNDavat- "that has a stick"

KAZIKA akAr%AntAt prAtipadikAd ini-Thanau pratyayau bhavataH. daNDI, daNDikaH. chatrI, chatrikaH . anyatarasyAm ity adhikArAn matub api bhavati. daNDavAn. chatravAn. taparakaraNaM kim? zraddhAvAn. ekAkSarAt kRto jAteH saptamyAM ca na tau smRtau. ekAkSarAt tAvat svavAn. khavAn. kRtaH kArakavAn. jAteH vyAghravAn. siMhavAn. saptamyAm danDA asyAM santi daNDavatI zAlA iti. itikaraNo viSayaniyamArthaH sarvatra sambadhyate ity uktam, tena kvacid bhavaty api, kAryI, hAryI, taNDulI, taNdulikaH iti.

You may not use these after non-a. So after zraddhA we need vatup instead --

zraddhAvAl~ labhate jJAnam "if you are stubborn enough you will get wisdom"

This rule says that these affixes have the same meaning as matup. Yet, matup has two meanings "it has" and "there is in it". By a vArttika, the affixes in ika may not mean "there is in it". So, we must say --

phalavad vanam "wood full of fruit"

and phali vanam, phalikaM vanam suck.

Because of other vArttikas, these in ika can't be used after one-vowel nounbases or after kRt-enders. There are some exceptions to that, like kAryin- "that has things to do, busy", from kArya-, which is a kRdanta.

kR + yat kR + Nyat →hardsoft kar + Nyat →ata::upa kArya- "(that) has to be done, job to do, chore, duty"

kArya- + ini →ikoyaNaci kAryin- "that has things to do"

arza::-Adibhyo 'c ONPANINI 52127
arzas-class get ac' (to mean "that has").mmmmmmmmm ^ C+ 499

This a(c) affix is the taddhita ac', a matvartha (see ac disambiguation ).

So who has lice is called lousy, and who has arzAMsi is arzasa-. No vRddhi on the first vowel --

arzAMsy asya vidyante "this one has piles" arzaMsi "piles" + ac' →supodhA arzas + ac' → arzasa- "piley, that has piles"

The arzas-class is an AkRtigaNa. Most arzas-class express a defect of an organ. But some of them are used just in the sense of "having", such as --

uras- "chest" + ac' → urasa- "chesty, that has a large chest" ( same as mahoraska- )

There's a list of the arza::Adi at the ashtadhyayidotcom gaNapATha (group 185 arza::Adi).

KAZIKA arzasityevam adibhyaH prAtipadikebhyo 'c pratyayo bhavati matvarthe. arzAsi asya vidyante arzasaH. urasaH. AkRtigaNaz cAyam. yatra abhinna-rUpeNa zabdena tadvato 'bhidhAnaM tat sarvam iha draSTavyam. arzas. uras. tunda. catura. palita. jaTA. ghatA. abhra. kardama. Ama. lavaNa. svAGgAddhInAt. varNAt. arzA'diH.