Shringaraprakasha 2.p1.14

2.p1.14

soṣapi ṣoḍhā--bhāvarūpaḥ, kārakarūpaḥ, saṃbandhirūpaḥ, bhāvaviśiṣṭaḥ, saṃbandhiviśiṣṭaśceti | tatra pravṛttinimuttatulyo bhāvarūpaḥ--brāhmaṇasya karma brāhmaṇyaṃ, purohitasya karma paurohityaṃ, stenasya steyaṃ, sakhyuḥ sakhyaṃ,dūtasya dūtyaṃ, vaṇijo vāṇijyamiti | kārakaistulyakakṣyaḥ kārakarūpaḥ ; yathā--rājānamarhati rājavadvṛttaṃ, āprayojanakālaṃ bhavati ākālikī pravṛttiḥ, śyenasyeva pāto'syāṃ vartate-śyenaṃpātā kriyā, daṇḍaḥ praharaṇamasyāṃ kriḍāyāṃ-dāṇḍā, mahimā astyasyāṃ mahiminī samasyā, vaṭakaṃ prakṛtamasyāṃ vaṭakamayī yātreti| rūḍhe dravyabhūtaḥ saṃbhandhirūpaḥ ; yathā--cāṣāṇāṃ samūhaḥ cāṣaṃ, nāṭyānāmāmnāyo nāṭyaṃ, bhṛgvaṅgirasāṃ vivāho bhṛgvaṅgirasikā, kākolūkasya vairaṃ kākolūkikā, avīnāṃ saṃghāto avikaṭaḥ, teṣāmeva vistāro'vipaṭaḥ iti | atarkitopanatacitrīkaraṇādisaddaśo bhāvaviśṣṭaḥ ; yathā--kākasya cāgamanaṃ yāddacchikaṃ, tālasya ca pātaḥ, tena tālena patatā kākasya vadhaḥ ; evameva devadattasya cāgamanaṃ dasyunāṃ cepanipātaḥ, taiśca tasya vadhaḥ ; tatra yo devadattasya dasyūnāṃ ca samāgamaḥ sa kākatālasamāgama ivetyeka upamārthaḥ, yaśca devadattavadhaḥ sa kākavadha iveti dvitīya upamārthaḥ, tatra prathamaḥ samāsārthaḥ kākatālamiti, dvitīyaḥ pratyayārthaḥ kākatālīyamiti ; samāsaścāyamasmādeva jñāpakāt ; yadāha--samāsāñca tadviṣayādākasmika ivārthe ccho bhavati ; tadviṣayādityatra hi tadityanena ’ive pratikṛtau’ itīvārthaḥ paramṛśyate| evamajākṛpāṇīyaṃ, andhakava- rtakāyaṃ, ghuṇākṣarīraṃ, ardhajaratīyaṃ, gomayapāyasīyaṃ iti |

That too is sixfold: having the form of an action (bhāvarūpa), having the form of a syntactic role (kārakarūpa), having the form of a related entity (saṃbandhirūpa), qualified by an action (bhāvaviśiṣṭa), and qualified by a related entity (saṃbandhiviśiṣṭa). Among these, that which is identical to the occasion of application (pravṛttinimitta) has the form of an action, as in: the duty (karma) of a brāhmaṇa is *brāhmaṇya* (brahmanhood); the duty of a family priest is *paurohitya* (priesthood); of a thief, *steya* (theft); of a friend, *sakhya* (friendship); of an envoy, *dūtya* (embassy); of a merchant, *vāṇijya* (commerce). That which stands on equal footing with syntactic roles (kāraka) has the form of a syntactic role, as in: conduct that befits a king is *rājavat* (kingly conduct); activity lasting up to the required time is *ākālikī* (prompt/temporary); an action in which a swoop like that of a hawk occurs is *śyenaṃpātā* (a hawk-fall action); a game in which a stick is the weapon is *dāṇḍā* (a stick-fight); an assembly in which there is greatness is *mahiminī* (a grand gathering); an expedition in which fried-pulse cakes are the staple provision is *vaṭakamayī yātrā* (a cake-centered journey). That which has become a concrete entity through conventional usage (rūḍhi) has the form of a related entity, as in: a flock of blue jays is *cāṣam*; a traditional corpus of theatrical works is *nāṭyam*; a marriage among the Bhṛgus and Aṅgirases is *bhṛgvaṅgirasikā*; enmity between crows and owls is *kākolūkikā*; a flock of sheep is *avikaṭaḥ*; an expansive flock of those very sheep is *avipaṭaḥ*. That which resembles an unexpected windfall, a marvel, or the like, is qualified by an action, as in: the arrival of a crow is accidental, and the falling of a palm fruit [is accidental], and by that falling palm fruit occurs the death of the crow; in just this way, the arrival of Devadatta [is accidental] and the sudden raid of bandits [is accidental], and by them occurs his death. In this case, the confluence of Devadatta and the bandits is like the confluence of the crow and the palm fruit—that is one aspect of the simile; and the slaying of Devadatta is like the slaying of the crow—that is the second aspect of the simile. There, the first is the meaning of the compound, *kākatālam* (“crow-and-palm”); the second is the meaning of the affix, *kākatālīyam* (“fortuitous as the crow and the palm”). And this compound is established solely from this very inferential indicator (jñāpaka); as it is said: “And a compound takes the affix *cha* in the sense of ‘accidental’ when applied to such an object.” For in the phrase “applied to such an object” (tadviṣayāt), the word *tat* refers to the sense of *iva* (“as/like”) according to the rule “Like a likeness” (Pāṇini 5.3.96). Similarly: *ajākṛpāṇīyam* (“like the goat and the sword”), *andhakavartakīyam* (“like the blind man and the quail”), *ghuṇākṣarīyam* (“like letters bored by a woodworm”), *ardhajaratīyam* (“half-old woman”), and *gomayapāyasīyam* (“cow-dung pudding”).