Shringaraprakasha 3.p1.7

3.p1.7

karmakartā yathā--svayaṃ dhautau pādau, svayaṃ vilīnamājyaṃ, akṛṣṭapacyāśśālayaḥ, pacelimāḥ māṣāḥ, bhudelimāni kāṣṭhāni, bhudurābhuḥ, bhudurārājñaḥ, bhaṅgaraṃ kāṣṭhaṃ, ārohayamāṇo hastī, lūyāmānaḥ kedāraḥ, bruvāṇā kathā, bhūṣamāṇā kanyā, granthānā strak, śraddhnānā strak, cikīrṣamāṇaḥ kaṭaḥ, avakiramāṇo hastī, manamāṇo daṇḍaḥ, ucchrāyamāṇo daṇḍhaḥ, duhānā dhenuḥ, rundhānā gauḥ, āghnānā gauḥ, rajāyadvastraṃ, kuṣyan pāda iti | 3.6. anye punaramīṣāmapi kramakartṛtvaṃ manyante| prakṛtaḥ kaṭaṃ bhavān prakṛtaḥ kaṭo bhavatā, yayātaḥ panthānaṃ bhavān yātaḥ panthānaṃ bhavatā, āsīno māsaṃ bhavān āsīno māso bhavatā, bhuṅkte odanaṃ bhavān bhuṅkta odano vṛkṣo bhavatā, adhiśayīta khaṭvāṃ bhavān adhiśayitā khaṭvā bhavatā, āruḍho vṛkṣaṃ bhavān ārūḍho vṛkṣo bhavatā, āśliṣṭaḥ priyāṃ bhavān āśliṣṭā priyā bhavatā, upāsitassūryaṃ bhavān upasthitassasūryo bhavatā, upāsito'gniṃ bhavān upāsito'gnirbhavatā, anuṣito guruṃ bhavān anūṣito gururbhavatā, anujāto māṇavako māṇavikāṃ anujātā māṇāvikā māṇavikena. anujīrṇo vṛṣalaṃ devadattaḥ anujīrṇā vṛṣalī devadattena iti tanna samyagvākyabhedajāt| nanu ca bhavān ākṣepalabdhaḥ kartā na tiṅ vāccaḥ; tatkathamucyate kartṛpadaṃ, bhāvakartṛpadaṃ karmakartṛpadaṃ ceti | tathā hi, avayavavyatirekābhyāṃ śabdasyābhidhānaśaktiḥ kalpyeta| bhāvanākṣepeṇa ca pratīyate; kratari na tatra pratyayasyānvavyattirekau khalpyate, yathā jātyākṣepeṇa vyakteḥ pratītau na tāṃ prati śabdasya vācataśaktikalpanopapattimatī|

The reflexive agent [karmakartṛ] is as follows: 'the two feet washed themselves', 'the clarified butter melted by itself', 'rice-grains ripening without plowing', 'beans cooking easily', 'pieces of wood splitting easily', 'the earth fragile', 'fragile lands of the king', 'brittle wood', 'an elephant mounting [the driver] itself', 'the field being mown [as if by itself]', 'a story telling itself', 'a maiden adorning herself', 'a garland stringing itself', 'a garland braiding itself', 'a mat desiring to make itself', 'an elephant scattering [fodder] by itself', 'a staff measuring itself', 'a staff erecting itself', 'a milch cow giving milk by itself', 'a cow restraining itself', 'a cow being struck [by itself]', 'a cloth reddening itself', 'a foot suffering pain'. 3.6. Others, however, consider even the following to be instances of the reflexive agent: 'you commenced the mat', 'the mat was commenced by you'; 'you went along the road', 'the road was traversed by you'; 'you sat for a month', 'a month was sat through by you'; 'you eat porridge', 'porridge is eaten by you'; 'you would lie on the bed', 'the bed would be slept on by you'; 'you climbed the tree', 'the tree was climbed by you'; 'you embraced the beloved', 'the beloved was embraced by you'; 'you worshipped the sun', 'the sun was worshipped by you'; 'you attended upon the fire', 'the fire was attended upon by you'; 'you resided near the teacher', 'the teacher was resided near by you'; 'the young boy was born after the young girl', 'the young girl was followed in birth by the young boy'; 'Devadatta outlived the Śūdra', 'the Śūdra woman was outlived by Devadatta'. That is not correct, because it would entail a division of the sentence. Objection: Surely you [hold that] the agent is obtained through implication [ākṣepa] and is not denoted by the verbal suffix [tiṅ]; then how can one speak of an agent-word, an action-agent-word, and a reflexive-agent-word? For the denotative power of a word is determined by the method of agreement and difference [anvaya and vyatireka]. And the agent is understood through the implication of the efficient force [bhāvanā]; agreement and difference with respect to the affix are not established with regard to the agent, just as when an individual is understood through the implication of the universal, it is not reasonable to assume a denotative power of the word toward that [individual].