The affix kyap comes after the following verbs in forming a word in the feminine denoting an 'appellative 'and is acutely accented (udātta) viz. 1. samaja 2. niṣada 3. nipata 4. mana 5. vida 6. ṣuñ 7. śīṅ 8. bhṛñ 9. iṇ,
Thus समज्या 'an assembly'; निषद्या 'a small bed or couch'; निपत्या 'slippery ground'; मन्या 'thinking'; विद्या 'knowledge'; सुत्या 6.1.71 'extraction of soma juice, parturition'; शय्या 'bed'; भृत्या 'wages, service'; इत्या 'a litter, palanquin'.
Here a question arises as regards भृ. By rule 3.1.112, भृ would have taken क्यप्, and we could have got the form भृत्या by that rule also. But the भृत्या formed under that rule would not have denoted an appellative which the present rule does. It would be said that rule 3.1.112 when it used the words असञ्ज्ञायां, was rather too wide, for क्यप् does come in denoting सञ्ज्ञा in feminine nouns by the present rule; so that the word असञ्ज्ञायां there, must be qualified by the phrase, 'except in the feminine'. The test whether rule 112, is too widely worded or not, has been made to hinge on the forming of the term भार्या meaning 'wife'. This word is formed by the affix ण्यत् to the exclusion of क्यप् ।
सञ्ज्ञायां पुंसि दृष्टत्वा न ते भार्या प्रसिध्यति ।
स्त्रियां भावाधिकारोऽस्ति नेन भार्या प्रसिध्यति ॥
The word भावाधिकारः is explained by the author of Kasika as भावव्यापारो, वाच्यत्वेन विवक्षितः, नतु शास्त्रीयोऽधिकारः।,