Shringaraprakasha 2.p1.2

2.p1.2

atra yathā ābhijityaḥ, kauñjāyanyaḥ ityādāvaṇādyabhihito'pyapatyārthaḥ, tauttirīyāḥ chāgaleyinaḥ ityādau thaṇadyabhihito'pi proktarthaḥ, svāpthikrādhyetṛveditṛviṣayataddhitotpattimantareṇa na samāpyate, tathā vyatihārābhividhyupādhiko ṇajinuṇuktaḥ śuddhaśca ktryabhihitaḥ siddho'pi bhāvaḥ svārthikavanivṛttārthīyataddhitotpattimantareṇa na samāpyata iti siddhāsamāpto bhavati | sādhya evānuprayogānubandhī sādhyāsamāptaḥ ; yathā--cakāsāñcakāra, vidāṅkurvantu, raipoṣaṃ puṣyati iti | atra yathā śuklībhavati, paṭapaṭākaroti, itayadāvabhūtatadbhāvādiṣu cvyādyantam, lunīhi lunīhītyevāyaṃ lunāti, rāṣṭramaṭa aṭhamaṭa dūramaṭetyevāyamaṭati, ityādiṣu kriyāsamabhihārādiṣu soḍantam anabhivyaktapadārthakatvādasamāptaṃ svārthābhivyakteye kṛbhvādyanuprayogaṃ yathāvidhyanuprayogaṃ cāpekṣate, tathā āmantaṃ ṇamulantaṃ cānabhivyaktapadārthakatvādasamāptaṃ sādhyarūpameva svārthāvyaktaye kṛbhvādyanuprayogaṃ yatāvidhyanuprayogaṃ cāpekṣata ityetadukto bhāvaḥ sādhyāsamāpto bhavati | tadāha--’āma iva ṇamulo'pyasamāptārthatvāñcadivadanuprayogaḥ siddha eva yathāvidyarthe tu vacanaṃ kaṣādiṣu yathāvidhyanuprayogaḥ’ iti | tena cakāsāṃcakāra ityādinā'yamarthe bhavati--cakāsti sma, vidantu, rāyaḥ puṣyannamuṃ phuṣyati, iti | ata eva kriyāviśeṣaṇenaiva sidadhāmiti na kecit ṇamulprakaraṇamārabhante | nanu ca kriyāviśeṣaṇānāṃ karmatā napuṃsakatā ca ; kathaṃ ca puṣereva puṣiḥ karma bhavati ? na hyātmanaivātmā vyāpyate ; na hi suśikṣito'pi vaṭuḥ svaṃ skandhamāroḍhuṃ śaknoti| naivam ;

Here, just as in forms like ābhijityaḥ ('descendant of Abhijit') and kauñjāyanyaḥ ('descendant of Kuñjāyana'), the sense of offspring, even though expressed by aṇ and other [suffixes], and in tauttirīyāḥ ('followers of Tittiri') and chāgaleyinaḥ ('followers of Chagalā'), the sense of being proclaimed [by him], even though expressed by chaṇ and other [suffixes], is not fully realized without the origination of a taddhita suffix having the scope of pleonastic study or knowledge, so too an action, even when accomplished [and] expressed by ṇaj or iṇuñ conditioned by reciprocity or comprehensive inclusion, or purely expressed by a kṛt affix, is not fully realized without the origination of a taddhita suffix serving a pleonastic purpose or indicating avoidance; thus it is an accomplished [action] that is unrealized. / What is yet to be accomplished and is linked to a secondary verbal employment is an unaccomplished [action] that is unrealized; as in: cakāsāñcakāra ('shone'), vidāṅkurvantu ('let them know'), raipoṣaṃ puṣyati ('nourishes with increase of wealth'). / Here, just as a word ending in cvi and the like in contexts such as transformation into what it previously was not—e.g., śuklībhavati ('becomes white'), paṭapaṭākaroti ('makes a crackling noise')—and a word ending in soṭ in contexts of repetition of an action and the like—e.g., lunīhi lunīhīty evāyaṃ lunāti ('he mows as if crying, "Mow! Mow!"'), rāṣṭram aṭa aṭam aṭa dūram aṭety evāyam aṭati ('he wanders as if crying, "Roam the realm! Roam! Roam far!"')—being incomplete because its word-meaning is not fully manifested, requires the secondary employment of kṛ, bhū, and the like, or a secondary employment according to the specific grammatical rule, in order to manifest its own meaning; so too a word ending in ām and a word ending in ṇamul, being incomplete because their word-meaning is not fully manifested, having the very nature of something to be accomplished, require the secondary employment of kṛ, bhū, and the like, or a secondary employment according to the specific grammatical rule, in order to manifest their own meaning; therefore, the action denoted by this is an unaccomplished [action] that is unrealized. / Thus it is said: 'Because ṇamul, just like ām, has an incomplete meaning, the secondary verbal employment is indeed established like [that of] cvi; but the rule for the sense of the rule-governed [action] is the secondary verbal employment prescribed according to the rule in cases such as kaṣ ('to scrape').' / Therefore, by cakāsāñcakāra and the like, this meaning is conveyed: 'he shone' (cakāsti sma), 'let them know' (vidantu), 'nourishing with wealth, he nourishes this' (rāyaḥ puṣyann amuṃ puṣyati). / For this very reason, some do not begin a separate chapter on ṇamul, thinking, 'It is established solely as an adverb.' / Objection: Adverbs take the accusative case and the neuter gender; and how can the root puṣ ('to nourish') itself be the object of puṣ? For the self cannot be pervaded by the self itself; indeed, even a well-trained lad cannot mount his own shoulders. / [Reply:] That is not so;