Shringaraprakasha 1.p1.23

1.p1.23

kathamidaṃ jñāyate iti cet , ācāryapravṛttirjñāpayati--yadayaṃ muṇḍamiśraślaśrṇasavaṇebhyaḥ karaṇamātre pratyamudāharati ; tadhyathā--miṇḍa kareti muṇḍayati, evaṃ miśrayati, ślakṣṇayati, lavaṇayati | halikalikṛtatvacebhyasti grahaṇalakṣaṇe taddhiśeṣe; yathā--halamagrahīt ajahalat, kalimagrahīt acakalat, kṛtaṃ gṛhṇāti kṛtayati, tvacaṃ gṛhṇāti tvacayati ; varṇasatyārthavedebhyastadācaṣṭe ityupasargaviśiṣṭe dhātvarthe ; yathā-- varṇamāyaṣṭe varṇayati, satyamācaṣṭe satyāpayati, arthāpayati, vedamācaṣṭe vedāpayati iti ; vratādbhojane tannivṛttau ca, yathā--payo vratayati, vṛṣalānnaṃ varatayati | ato'vagamyate karaṇa ityanenānavadhāritaviśeṣo dhātvarthaḥ pratyayābhidheyatayā'dhikriyate iti | evaṃ tarhi, saviśeṣaṇasyaiva kriyāviśeṣasya pratyayenoktatvāt abhiṣeṇayatyādiṣūpasargaprayogo na prapnoti ; yathā--śyena ivācarati śyenāyate, bāṣpamudvamati bāṣpāyate, hastena murasyati hastayate, evaṃ pādayate iti | bhavedetat yatraika eva pratyayārthaḥ ; yathā--’upāmānādācare’ (pā.3.1.10.) ’bāṣpoṣmabhyāmudvamane’ [pā.3.1.16.] 'aṅgānnirasane’ iti | iha tu bahavaḥ pratyayārthāḥ ; yathā--’pucchādidasane vyāsane ca, ’ ’bhāṇḍāt samāracane vibhajane ca, ’ ’cīvarādārjane paridhāne ca,’ muṇḍādibhyastat karoti tadācaṣṭe tenātikrāmati itāyadāviti ;

If it is asked, ‘How is this known?’—the master's practice makes it known, in that he cites the affix in the sense of mere making after muṇḍa, miśra, ślakṣṇa, and lavaṇa; that is to say: ‘he makes bald’ = muṇḍayati; so also miśrayati, ślakṣṇayati, lavaṇayati. After hali, kali, kṛta, and tvac, [it occurs] in a specific form of that, characterized by grasping; as: ‘he grasped the plough’ = ajahalat, ‘he took strife’ = acakalat, ‘he takes what is done’ = kṛtayati, ‘he takes the skin’ = tvacayati. After varṇa, satya, artha, and veda, [it occurs] in the meaning of the verbal root qualified by a prefix, namely ‘he declares that’; as: ‘he declares the color’ = varṇayati, ‘he declares the truth’ = satyāpayati, arthāpayati, ‘he declares the Veda’ = vedāpayati. After vrata, [it occurs] in the sense of eating and its cessation; as: ‘he eats milk as a vow’ = payo vratayati, ‘he abstains from the food of an outcaste’ = vṛṣalānnaṃ vratayati. From this it is understood that the meaning of the verbal root, whose specific nature is not determined by the word ‘making,’ is governed as what is to be expressed by the affix. If that is so, then since the specific action qualified by [that affix] is already expressed by the affix, the application of a prefix would not apply in abhiṣeṇayati and the like; just as: ‘he acts like a hawk’ = śyenāyate, ‘he emits steam’ = bāṣpāyate, ‘he casts off with the hand’ = hastayate, so also pādayate. This would be true where there is only a single meaning of the affix; as in: ‘after a standard of comparison in the sense of conduct’ (Pāṇini 3.1.10), ‘after bāṣpa and ūṣman in the sense of emitting’ (Pāṇini 3.1.16), ‘after a limb in the sense of casting off.’ Here, however, the meanings of the affix are manifold; as in: ‘after puccha in the sense of tossing up and casting away,’ ‘after bhāṇḍa in the sense of putting together and dividing,’ ‘after cīvara in the sense of acquiring and wearing,’ and after muṇḍa and the like in the sense of ‘he makes that,’ ‘he declares that,’ ‘he surpasses by that,’ and so forth.