Shringaraprakasha 4.p1.1

4.p1.1

cadurthaḥ kriyādyarthacaṭatuṣṭayaprakāśaḥ 4.1. tatra prakṛtyādiśabdapratyayyāḥ kriyākālakārakapuṣopādhipradhānopaskārārthaprātipadikārthavṛttayarthapadārthavākyārtharūpā dvādaśa bhedāḥ | teṣu kārakāṇāṃ pravṛttiviśeṣaḥ kriyā ; tāṃ dhātvarthaḥ ityāmananatti| dhātavaśca tredhā--astyarthāḥ, bhavatyarthāḥ, karotyarthāśca | tatra yeṣāṃ kartāri udāsate te astyārthāḥ ; yathā--asti vidyate dhriyate tiṣṭhati āste vartate ityādi| yeṣāṃ vikurvate te bhavatyarthāḥ ; yathā-- bhavati saṃjāyate vardhate dhriyate tiṣṭhati āste vartate ityādi| yeṣāṃ prayuñjate te karotyarthāḥ ; yathā--karoti vidhatte janayati nirvartayat sādhayati utpādayati| tatra astikarotibhavatīnāṃ sāmyāvāsthānānnirvikāramanādyantaṃ śabdabrahmetyācakṣate | tathaivaṃdhinekārthavācino bhavatinaivomiti vyapadiśanti| tasya yadā astitāheturavidyānibandhano'vidyānibandhano'vipariṇāmarūpaḥ prathamavikāro'stirudayate| tadā asternāstipratiyogitvādistityekamevaitadubhayathāpi prathāmayate| yannāsti tadbhavāmiti cāpekṣāyāṃ, tadbhāvato'sya bhavati nāma dvitīyavikāraḥ pariplavate| tato yadbhavati tasya tasya cānyat bhavato mithyābhiniveśānmithaḥ prayojyaprayojaktavaṃ saṃbhāvayatisaṃjñakaḥ tṛtīyavikāraṃkarotirityākhyāyate| 4.2. evaṃ cāsmitāpekṣābhiniveśaurdūraviprasṛtāmavidyāyāṃ eṣāmapi viśeṣaviśeṣato dūrīkṛtā vidyā, vidyati, janipacādayaḥ prādurbhavanti| tadāha, kṛbhvastayaḥ kriyāsāmānyavacanāḥ kriyāviśeṣavacanāḥ pacādaya iti | te'mī sarve'pi dhātvarthabhedāḥ saṃbhedate mithassaṅyānamativartante, na tu kṛbhvastirūpatām|

Fourth: Illumination of the group of four meanings such as action. / There, the objects signified by words such as morphological base and affix have twelve divisions, consisting of action, grammatical tense, syntactic role, person, qualifying attribute, primary meaning, supplement, nominal-stem meaning, integrated compound meaning, word-meaning, and sentence-meaning. / Among these, action is a particular operation of syntactic roles; they teach that it is the meaning of a verbal root. / And verbal roots are of three kinds: those signifying existence (asti), those signifying becoming (bhavati), and those signifying action (karoti). / Among them, those whose agents remain passive are verbs of existence; as in: asti ('is'), vidyate ('exists'), dhriyate ('survives'), tiṣṭhati ('stands'), āste ('sits'), vartate ('continues'), and so forth. / Those whose [agents] undergo transformation are verbs of becoming; as in: bhavati ('becomes'), saṃjāyate ('is born'), vardhate ('grows'), dhriyate ('is held'), tiṣṭhati ('stands'), āste ('sits'), vartate ('persists'), and so forth. / Those whose [agents] produce an effect are verbs of action; as in: karoti ('does'), vidhatte ('performs'), janayati ('begets'), nirvartayati ('accomplishes'), sādhayati ('effects'), utpādayati ('produces'). / There, from the state of equilibrium of the [roots] asti, karoti, and bhavati, they proclaim the unchanging, beginningless, and endless Śabdabrahman. / Likewise, when speaking of multiple meanings of this kind, they refer to it by the verb bhavati alone as 'Om'. / When its first modification arises, namely asti ('is'), which is the cause of being, based on nescience, and in the form of non-transformation— / then, because asti ('is') has nāsti ('is not') as its counterpart, this single entity alone expands in both ways as 'it is'. / And when there is the expectation, 'What is not, may I become that,' from its becoming, the second modification called bhavati ('becomes') overflows. / Then, regarding whatever becomes, out of false attachment to one becoming different from another, one imagines mutual relations of the prompter and the prompted; that third modification is termed karoti ('does'). / And thus, when nescience has spread far through egoity, desire, and attachment, even for these roots, vidyā, vidyati, and roots such as jan and pac appear, each distinguished as a specific variation from which vidyā has been removed. / Thus it is said: 'The roots kṛ, bhū, and as express action in general; roots such as pac express specific actions.' / All these various meanings of verbal roots, though blending together, transcend mutual confusion, but never transcend their nature as kṛ, bhū, and as.