Shringaraprakasha 1.p1.4

1.p1.4

kucaviṣkambhamuttabhnanniṣṭabhnātiva te smaraḥ|| patayālūni ceṣṭāsu manāṃsi gṛhayālavaḥ| yūnāmekena rūpeṇa yoṣito dāhṛsātayaḥ|| sanādhyāntāḥ pratyayadhātavaḥ; yathā- mīmāṃsase na śāstrāṇi kṛtārthayasi nārthinaḥ| gopāyati na saṃtrastān kimuddhatamaṭāṭhyase|| sūryīṃyati sudhāraśmaṃ narakīyati nandane| kāmaṃ kāmayamānā tvāṃ sā jīvantī mṛtāyate|| kapolau sohitāyete bāṣpāyete visocane| priyapraṇāmakāmyantī kṛśāṅgi kasahāyase|| kaṇḍvādayo nāmadhātavaḥ ; yathā- kaṇḍūyati na yo marma nramaṇāyobṛṇīyate| urūṣyati ruṣaṃ yaḥ sa rājā rājyaṃ bhiṣajyati|| valgūyati na yo'sādhumasūyatu na sādhave| mantūyati na mānyāya mahatsu sa mahīyate|| kamiṣudhyantu yajvānaḥ kaṃ magadhyantu māgadhāḥ| kamarthimaḥ kuṣubhyantu rāme'raṇyaṃ bhuraṇyati|| kathaṃ punaḥ kaḍvādirnāmadhātuśca bhavati-- ’dhātuprakaraṇāddhātuḥ kasya cāsañjanādhyaki| āha cāyamimaṃ dīrghaṃ manye dhāturvibhāṣitaḥ||’ yebhyaḥ paripaṭhitadhātubhyo nāmatvasiddhaye nāmabhyo vā dhātutvasiddhaye kkibādipratyayā lupyante, te pratyayena nāmāni ca dhātavaśceti pratyayanāmadhātavaḥ--hoḍagalbhaklībaprabhṛtayaḥ; yathā-- giro gīrbrahma vāmāśīḥ śriyaḥ pratibhuvau| śatruśirmitrapūrbāhuryidhi te bandhānā sajūḥ|| hoḍase nāṅijāteṣu kkībase nābhimāniṣu| vidagdhasi na mugdheṣu nāpragalbheṣu galbhase|| savitā vidhavati vidhurapi savitarati tathā dinanti yāminyaḥ| yāminayanti dinānyapi sukhaduḥkhavaśīkṛte manasi||

Eros, holding up your breasts' expanse, as if pins [you] down! / Minds, prone to falling into [various] undertakings, are fond of house-dwelling; / women, by one form of the young men, are made the site of burning.

Verbal roots ending with affixes such as *san* are affix-roots; for example:
‘You do not reflect on the treatises; you do not fulfill the hopes of petitioners; / he does not protect those who are frightened; why do you wander about arrogantly?
She treats the nectar-rayed moon as the sun; in the Nandana garden she acts as if in hell; / longing with desire for you, though living, she behaves as if dead.
Her two cheeks turn red; her two eyes shed tears; / wishing to pay homage to her beloved, O slender-limbed girl, how do you endure it?’

The roots *kaṇḍū* and so forth are denominative verbs; for example:
‘He who does not scratch a vulnerable spot, who behaves lovingly toward women, / who extends compassion to anger, that king doctors the realm.
He who does not speak sweetly to the wicked, who is not envious of the virtuous, / who does not show disrespect toward the venerable, is glorified among the great.
Let the sacrificers desire oblation-broth; let the bards recite panegyrics; / let the seekers crave for wealth; while Rāma is here, the forest flourishes.’

How then is the *kaṇḍū* class both a denominative verb [and an ordinary root]?
‘From its being placed in the section on roots, it is a root; and because of the non-attachment of the affix *yaṅ* [etc.]; / and he spoke this long vowel; therefore I consider it taught as a root.’

Those [forms] from which, whether recited verbal roots for the sake of establishing noun-status, or nouns for the sake of establishing root-status, the affixes such as *kvip* are elided, being both nouns and verbal roots by virtue of the affix, are affix-denominative roots—namely, *hoḍa*, *galbha*, *klība*, and so on; as follows:
‘Speech, the sacred word, a perverse blessing, beauty, two guarantors; / a foe's head, an ally's fortress, an arm, a sacrificial altar: these are united with bonds.
You do not act boldly among those born with limbs; you do not behave weakly among the proud; / you do not act clever among the naive; you do not swagger among the timid.
The sun acts like the moon, and even the moon acts like the sun; thus nights act like days, / and even days act like nights, when the mind is held in sway by joy and sorrow.’