Shringaraprakasha 4.p1.7

4.p1.7

iha dvayorekakartṛkayoḥ kriyayoḥ pūrvanakāle ktvāpratyayo dṛśyate; yathā bhuktvā bhuṅkte, paktvā pacatīti dvitvaṃ caikatvaṃ pratyanīkamityanekakriyā, yugapallakṣyalakṣaśraṇayogāt | iha kriyāṇāmabhinnakālaṃ lakṣyalakṣaṇayogo dṛśyate | gavi duhyāmānāyāmapi dogdhi, tayaikatve'nupapannamityanekā kriyā pūrvakāle'pi pratyayadharśanāt | iha dvayorekakartṛkayoḥ kriyayoḥ pūrvakāle ktvāpratyayo dṛśyate, yathā--bhuktvā bhiṅkte, paktvā pacati hetugarbhaphalābhāvāt | iha khlavahetuphalayoḥ prasiddho bhedaḥ | sa ca kriyāsu dṛśyate odanaṃ, pacati, śākaṃ pacati, bhuñcāna odanaṃ bhuṅkta iti bedaścaikatvāvidhītyanekā kriyā kriyārthakriyopapadatumunādipratyayotpatteḥ | iha ye tu kriyārthā.yayāmupapade tumunādayassmaryante, te ca bhoktuṃ gacchati, pākāya vrajati bhokṣyāmiti pacatiprabhṛtiṣu yathā bhinnadhātuvācyatve'pi dṛśyante ; yathā gantuṃ gacti, bhojanāya bhuṅkte, pakṣyāmīti pacatīti| 4.6. sacāyaṃ tadarthaphalabhāvenaikatva evopapadyata ityanekārthakriyābhihitānabhibitaśaktiprādurbhāvānmittatvāt | iha dhārtrīṃ dhayati, dātreṇa dāti, dāśāya dāśate, bhīmādvibheti, āsate āste, śayane śete, sthāne tiṣṭhati, prāsāde prasīdatīti pratyayavibhaktyordarśanādabhihitānabhihitaśaktiprādurbhāva upalabhyate| sā cānaikyanimittaṃ kriyābedamantareṇa na saṅgacchata ityanekā kriyā bhāvābhidhāne'pi yantrādibhyo dvivacanabahuvacanopalabdhiḥ | iha khalu śuddhe'pi bhāve yantrādibhyaḥ pākau pākāḥ, uṣṭrāsikā āsyaneta, hataśāya.kiāśśayyanta iti dvivacanabahuvacanopalabdhiḥ |

Here, when two actions have the same agent, the affix *ktvā* is observed to express the earlier time, as in: 'having eaten, he eats' (*bhuktvā bhuṅkte*), 'having cooked, he cooks' (*paktvā pacati*); and duality is opposed to unity, so action is manifold, because of simultaneous association as indicator and indicated (*lakṣyalakṣaṇayoga*). Here, an association as indicator and indicated is observed at the same time for actions: 'he milks even while the cow is being milked' (*gavi duhyamānāyām api dogdhi*); this would be impossible if it were one, so action is manifold, also because the affix is seen in the earlier time. Here, when two actions have the same agent, the affix *ktvā* is seen in the earlier time, as in: 'having eaten, he eats', 'having cooked, he cooks', because of the absence of an effect possessing a cause within it. For here a difference between cause and effect is well known, and it is seen in actions: 'he cooks porridge' (*odanaṃ pacati*), 'he cooks vegetables' (*śākaṃ pacati*), 'eating, he eats porridge' (*bhuñjāna odanaṃ bhuṅkte*); and difference is opposed to unity, so action is manifold; [and also] because affixes like *tumun* are produced when an action undertaken for the sake of another action is a subordinate member (*upapada*). Here, those [affixes] such as *tumun* which are prescribed when [an action] serving as the purpose of an action is a subordinate member are seen even when expressed by different verbal roots, as in: 'he goes to eat' (*bhoktuṃ gacchati*), 'he goes to cook' (*pākāya vrajati*), 'he cooks, thinking: I will eat' (*bhokṣyāmīti pacati*), and so forth; [or] as in: 'he goes to go' (*gantuṃ gacchati*), 'he eats to dine' (*bhojanāya bhuṅkte*), 'he cooks, thinking: I will cook' (*pakṣyāmīti pacati*). And this is intelligible only where there is oneness by way of the condition of being the purpose and result of that; thus action has multiple purposes, because it is the cause of the manifestation of capacities that are expressed and unexpressed. Here, from the observation of the affix and inflection in: 'he suckles the foster-mother' (*dhātrīṃ dhayati*), 'he cuts with a sickle' (*dātreṇa dāti*), 'he serves for a slave' (*dāśāya dāśate*), 'he fears the fierce' (*bhīmād bibheti*), 'he sits in a seat' (*āsane 'ste*), 'he lies in a bed' (*śayane śete*), 'he stands in a place' (*sthāne tiṣṭhati*), 'he is pleased in a palace' (*prāsāde prasīdati*), the manifestation of capacities expressed and unexpressed is perceived. And this cannot be coherent without a difference of action caused by non-oneness; so action is manifold. Even when expressing state (*bhāva*), there is perception of the dual and plural [affixes] after [verbal roots meaning] driving, etc. Here, indeed, even in the case of pure state, the dual and plural are perceived after driving, etc.: 'two cookings' (*pākau*), 'many cookings' (*pākāḥ*), 'camel-sittings are sat' (*uṣṭrāsikā āsyante*), 'dead-lyings are lain' (*hataśāyikāḥ śayyante*).