The affix kha comes in the sense of 'good for that' after the words ātman and viśvajana and after the compounds having the word bhoga as their second term,
This debars छ ॥ In the sutra, the न् of आत्मन् has not been elided, indicating that it should not be compounded with the word भोग which would have been the case otherwise. It therefore follows from this irregular construction of the sutra, that the word भोगोत्तरपद does not apply to the words आत्मन् and विश्वजन, but these words are themselves prakriti. Thus आत्मन् + ख = आत्मनीनम् 'suitable for ones self' the न् of atman, which required to be elided by 6.4.144, is saved by 6.4.169. So also विश्वजनीनम् 'suitable for all men.' The word विश्वजन for must be a karmadharaya compound, meaning 'all men,' for the application of this rule; when it is a Tatpurusha or a Bahuvrihi compound, it will take छ. As, विश्वजनाय हितं = विश्वजनीयम्, 'beneficial for man-kind.'
Vart:- So also after Karmadharaya Compound पंचजन, e.g. पंचजनीनम्, otherwise पंचजनीयम् ॥
Vart:- After the Karmadharaya compound सर्वजन, there are the affixes ठञ् and ख, as, सर्वजनीनं, and सार्वजनिकम्; otherwise सर्वजनीयम् ॥
Vart:- The affix ठञ् comes always after the word महाजन whether it be a Karmadharaya or a Tatpurusha, but not so when it is a Bahuvrihi Compound. As महाजनाय हितं = माहाजनिकं ॥ In a Bahuvrihi it will be महाजनीयः with छ ॥
Compounds having भोग as their final term, also take the affix ख, as, मातृभोगीणः and पितृभोगीणः ॥ The word भोग means 'body.' But मात्रीयः and पित्रीयः with छ, when the word भोग does not follow.
Vart:- The words राजा and आचार्य followed by 'bhoga' take always the affix ख, as, राजभोगीनः and आचार्यभोगीनः ॥ In the case of आचार्यभोगीनः, the न is not changed into ण (VIII. 4. 2.) The words do not take the affix ख when used singly. As, राज्ञे हितम्, आचार्याय हितम्, no affix being employed.,