Shringaraprakasha 2.p1.83

2.p1.83

etena tatpuruṣasyottarapadaprādhānye satyaneka ityupi vyakhyātam| kathaṃ punarekasya pratiṣedhe bahūnāṃ saṃpratyayaḥ syāt? prasajyayāyaṃ kriyāguṇau tataḥ paścānnivṛttiṃ karoti ; tadyathā--āsaya bhojaya śāyaya anekaṃ iti | syādetat, yatra kriyāguṇau prasajyete; yatra tu khalu na prasajyete tatra tu katham--anekastiṣṭhatīti ? bhavatyevaṃjātīyakeṣvapi ekasya pratiṣedhe bahūnāṃ saṃpratyayaḥ ; tagyathā--na na ekaṃ priyam, na na ekaṃ sukham iti |. prakṛtipratyayau tredhā tridhopaskārabhaktayaḥ| tridhauvopapadaprtipadikānāṃ vibhaktayaḥ|| tridhopasarjanaṃ tredhā samāsa iti kīrtitaḥ| pratipādakaśabdo'yamathānvākhyeya ucyate|| padamiha trividhaṃ pratipādyate trividhāmeva hi vākyamatha tridhā| vyavahṛtiḥ khalu śabdanibandhanā yadanayorubhayoḥ pratitiṣṭhati|| iti mahārājādhirāja śrībhojadevaviracite śṛṅgaraprakāśe prātipadikādiprakāśo nāma dvitīyaḥ prakāśaḥ||

By this, 'aneka' ('not one') is also explained when the tatpuruṣa has predominance of the final member. But how, upon the negation of one, could there be the comprehension of many? Having applied the action and the quality, it then subsequently brings about negation; as in: 'Make not one sit, feed [not one], put [not one] to sleep.' That may be so where action and quality are applied; but where they are not applied, how is it in 'not one stands' (anekaḥ tiṣṭhati)? Even in cases of this kind, upon the negation of one, the comprehension of many does arise; as in: 'Not one is dear to us, not one is a pleasure to us.' Morphological base and affix are threefold; the functions of supplementary augment are threefold; / threefold indeed are the case-affixes of secondary words and nominal stems; // the subordinate member is stated to be threefold; threefold is the compound. / This expressive linguistic sound, which is to be analyzed, is now explained: // Here the word is taught as threefold, threefold indeed is the sentence, and threefold / is linguistic usage based on sound, which rests upon both of these. // Thus ends the second illumination, named 'The Illumination of Nominal Stems and the Rest', in the Light on Passion composed by the supreme king of kings, the venerable Bhojadeva.