Shringaraprakasha 2.p1.82

2.p1.82

yadā tu nañarthenottarapādārtho viśeṣyate, tadā uttarapadārthapradhānastatpuruṣaḥ| padārthasya ca nañarthopādheḥ ṣaṭ samāsabhedā jāyante| yathā--tadabhāvaḥ, tadanyaḥ, tatsaddaśaḥ, tadvirūddhaḥ, tadapakṛṣṭaḥ, tadutkṛṭaḥ, iti | yathā--ananayaḥ, anatriḥ, abrāhmaṇaḥ, asitaḥ, amanuṣyaḥ, amānuṣaḥ, iti| nanu ca, anyapadārthatatpuruṣayoranyatrāpi nañsamāso ddaśyate ; yathā--makṣikāṇābhāvaḥ abhakṣikamiti | nāyaṃ nañsamāśaḥ; kiṃ tarhi? ’avyayaṃ vibhakti’ ityādinā'vyāyamabhāvārthe samasyate; avyayībhāvaśca samāso bhavati; yathā--nivātaṃ, niśītaṃ, iti| kiṃ punaramī nañsamāsārthā anyapadārthādiṣu vyavatiṣṭhante uta saṃplavante ? kecidvyavatiśṭhante pradhvaṃsābhāvādayaḥ; tadyathā-- bhavedabhīṣmadroṇaṃ ghṛtarāṣṭrabalaṃ katham| yadi tattulyakakṣyo'tra bhavān dhuryo na yujyate|| yathā ca anudarā kanyā, alomikā eḍaketi| kecuttu saṃplavante prāgabhāvādayaḥ ; tadyāthā-- ajanmā puruṣastāvadapumān paśureva vā| yāvallovatīkravīkṣitārthaṃ na budhyate|| 2.56. yathā ca--aneke, anekaḥ iti | nanu ca, eśabedo bahvarthaḥ; tadyathā--’ekaḥ ko'pi sa kumbhasaṃbhavamuniḥ’ itayuktarṣārtha; tatraike tāvadāhuriti pakṣāntarārtha; eka evāyamāvayoḥ svabhāvaḥ iti tulyārthaḥ| naikaḥ śayītetyasahāyārthaḥ| ekamevedaṃ śabdabrahmetyabhedārthaḥ| ekaḥ, dvau, bahavaḥ iti saṃkhyārthaḥ| taktasyeha grahaṇam? saṃkhyārthasya| uktarṣādīnāṃ kasmanna bhavatiḥ? anabhidhānāt; tadyathā--amitra ityukte pūrvapadārthapradhānatatpuruṣe śatrureva pratīyate,na tvasūryaḥ| evaṃ aneke ityukta bahava eva pratīyante, na punaranutkarṣādimantaḥ|

When, however, the meaning of the final member is qualified by the meaning of the negative particle, then it is a tatpuruṣa with predominance of the final member's meaning. And from the qualification of the word-meaning by the meaning of the negative particle, six varieties of compound arise: absence thereof, other than that, similar to that, contrary to that, inferior to that, and superior to that; as in: lack of policy (an-naya), other than Atri (an-atri), a non-brāhmaṇa (a-brāhmaṇa), non-white (asita), sub-human (amanuṣya), superhuman (amānuṣa). Objection: But a negative compound is also seen elsewhere, in an exocentric compound and a tatpuruṣa; as in: absence of flies is 'amakṣikam'. Reply: This is not a negative compound. What then? By the rule 'an indeclinable [is compounded] with case-affixes' and so on, an indeclinable is compounded in the sense of absence, and the compound is an avyayībhāva; as in 'sheltered from wind' (nivāta), 'free from cold' (niśīta). Furthermore, do these negative compound meanings remain fixed in the exocentric meaning and the like, or do they overlap? Some, such as posterior non-existence and the rest, remain fixed. As in: 'How could the army of Dhṛtarāṣṭra have no Bhīṣma or Droṇa / if you, an equal match for them, are not yoked here as the foremost bearer?' And as in: a girl with no belly (anudarā), a sheep without wool (alomikā). But some, such as prior non-existence and the rest, overlap. As in: 'A man is not yet born, is indeed no man or merely a beast, / so long as he does not understand the meaning of a young woman's sideways glance.' (2.56) And as in: 'not one' (aneke, anekaḥ). Objection: But the word 'eka' has many meanings: as in 'One and only (ekaḥ) was that sage born from a jar', where it means excellence; 'there, some (eke) indeed say', where it means an alternative view; 'this nature of us two is one and the same (eka eva)', where it means similar; 'one should not sleep alone (naikaḥ)', where it means without a companion; 'this linguistic Absolute is one alone (ekam eva)', where it means non-difference; and 'one, two, many' (ekaḥ, dvau, bahavaḥ), where it means number. Which one is taken here? The meaning of number. Why not excellence and the others? Because they are not expressed; as when 'amitra' is spoken, in a tatpuruṣa with predominance of the first member's meaning, only an enemy is understood, not one without a sun. Likewise, when 'aneke' is spoken, only 'many' is understood, not those lacking excellence and so forth.