[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Arts, Poetics, Architecture & Lexicography](https://indike.org/pramana/in.art) › [Poetics](https://indike.org/pramana/in.art.alamkara) › [Treatises on rasa, the erotic sentiment and heroines](https://indike.org/pramana/in.art.alamkara.rasa) › [Shringaraprakasha](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa) › 2.p1.5 # Shringaraprakasha 2.p1.5 Śṛṅgāraprakāśa 2.p1.5 - **Language:** Sanskrit ### [2.p1.5](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.2.p1.5) atra āsikāśāyikayorākhyātābhihitakriyātmakatvāt pākasya vrajikriyāsādhyatvāt, satyapi sādhyatve libhgasaṃkhyāsaṃbandhivibhaktiyogādvivakṣātaḥ sidvatvamapi gamyata ityathaṃ sādhyasiddho bhavati | tathā'pi uṣṭarāsikā āsyante, hataśāyikāḥ śayyante, ityamūbhyāṃ sāmānyavaśieṣopacaritarūpo bhāvātmaiva pratyāyyate ; sa ākhyātābhyāṃ sāmānyarūpeṇa, ṇvulantābhyāṃ viśeṣarūpeṇa | bahuvacanaṃ tu kutsātiśayārtham ; yāhi nāmoṣṭrasya kutsāvatyo bahuprakārajuṣo bahvyaḥ āsikāḥ, yāśca hatānāmatiśayavatyastathābhūtā eva bhūyasyaḥ śāyikāḥ pratītāḥ, tābhiḥ viśeṣarūpābhirimāsikā śāyikā ca upāmānopameyasaṃbandhajanitabhedābhedaparigrahāllakāreṇāpi sāmānyaviśeṣabhāvena kutsātiśayārthe bahutvenaiva pratyāyyate, bahutvena vinā sāmānyaviśeṣabhāvānupapatteḥ ; tenoṣṭrāsikā ivāsanāni hataśāyikā iva śayanāni kriyante bhavantīti vā vākyārtho bhavati | nanvevamuṣṭāsikādīnāṃ vāraprayogādīnāṃ ca karmateva napuṃsakatā'pi prāpnoti ; yathā--mṛdi pacati, praśastaṃ pacatīti | ucyate --tridhā khalu kriyāviśeṣaṇaṃ bhavati--bāhyam, ābyantaram ; bāhyabhyantaraṃ ca ; tatra bāhyaṃ dharmarūpaṃ vārādi ; ābhyantaraṃ tu viśeṣarūpamuṣṭrāsikādi, bāhyābhyantaraṃ guṇarūpaṃ mṛdvādi | teṣu bāhyaṃ so'yamityabhisaṃbandhādabhedopacāreṇāvicalitasvarūpameva pradhānaṃ viśiṃṣat kathamiva svaliṅga jahyat ? ābhyantaraṃ tu viśeṣāṃśaparigrahādāviṣṭaliṅgasaṃkhyaṃ kathamiva pā'nyaliṅgaṃ gṛhṇīyāt ? bāhyābhyantaraṃ tu guṇatvāt svakaliṅgavirahe ’guṇavacanānamāśrayato liṅgavacanāni’ (mahābhāṣyam 1.2.64.) iti viśeṣyaliṅgagrāhyeva bhavati ; > Here, because sitting (āsikā) and lying (śāyikā) consist of the action expressed by the finite verb, and because cooking (pāka) is to be accomplished by the action of going, even though there is accomplishability (sādhyatva), yet, due to connection with case-endings expressive of gender and number, establishedness (siddhatva) is also understood according to the speaker's intention; thus this is called 'accomplishable-established' (sādhyasiddha). Even so, by the expressions 'camels' sittings are sat' (uṣṭrāsikā āsyante) and 'the slain's layings are lain' (hataśāyikāḥ śayyante), it is the nature of the verbal action itself that is conveyed, metaphorically treated in terms of generic and specific forms: it is expressed by the finite verbs in a generic form, and by the words ending in ṇvul in a specific form. The plural number, however, is for the purpose of intense censure: for indeed, the many censured sittings of a camel, possessing numerous forms, and the numerous excessive layings of the slain which are recognized as being of that same kind—with these functioning as particulars, this sitting and this lying, due to apprehending identity-in-difference produced by the relation of standard of comparison (upamāna) and object compared (upameya), are conveyed by the verbal ending (lakāra) as well, in terms of the generic-specific relation, precisely through plurality for the purpose of intense censure; for without plurality, the generic-specific relation is untenable. Therefore, the sentence-meaning is: 'sittings like a camel's sittings are done or take place', or 'layings like the layings of the slain are done or take place'. > > \[Objection:\] Well then, in this way, for words like uṣṭrāsikā as well as repetitions of turns (vāraprayoga), etc., just as there is accusative-case-like objecthood, neuter gender also should apply, as in: 'he cooks mildly' (mṛdu pacati), 'he cooks excellently' (praśastaṃ pacatīti). > > \[Reply:\] It is replied: an action-qualifier (kriyāviśeṣaṇa) is indeed threefold—external (bāhya), internal (ābhyantara), and external-internal (bāhyābhyantara). Among these, the external consists of a circumstance/attribute (dharma), such as a turn (vāra), etc.; the internal consists of a specific variety, such as a camel's sitting (uṣṭrāsikā), etc.; and the external-internal consists of a quality (guṇa), such as mildness (mṛdu), etc. Among them, how could the external, qualifying the principal without shifting its own nature through metaphorical non-difference based on the connection 'this is that', abandon its own gender? And the internal, because it encompasses a specific portion and has an inherent gender and number, how could it take on another gender? But the external-internal, being a quality, lacks an inherent gender of its own, and according to the rule, 'words expressive of qualities take their gender and number from their substrate' (Mahābhāṣya 1.2.64), takes precisely the gender of what is qualified; > — English (machine translation) (machine translation) - [Previous: 2.p1.4](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.2.p1.4) - [Next: 2.p1.6](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.2.p1.6) - [Up: 2.p1](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.2.p1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.2.p1.5) — English, machine translation --- Source: [https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.2.p1.5](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.2.p1.5) · Pramāṇa