Shringaraprakasha 4.p1.8

4.p1.8

tañca kriyaikatve na yuktamityanekā kriyā kṛdākhyātābhihitāyāḥ kriyāyāḥ sarvasaṃkhyābahuvacanopalabdhiḥ | tañca kriyaikatvena yuktamityanaikā kriyā kṛdākhyātābhihitāyāḥ kriyāyāḥ sravasaṃkhyāsāmānādhikaraṇyāt| iha kṛdabhihitāyā ākhyātābhihitāyāśca kriyāya bhinnārthānābhidhāyibhissaṃkhyāśābdaiḥ sāmānādhikaraṇaraṇyaṃ dṛśyate| yathaikaḥ pākaḥ dvau pākau bahavaḥ pākāḥ ; ekā uṣṭrāsikā āsyate dve āsyete bahnya āsyante | tañcaikatve kriyāyā na sāṃpratamityanekā kriyā iha bhavati nimtṛprabhṛtīnāmavadhṛtabedaparispandāśrayakāryābhinivṛtteḥ iha yāsāṃ kriyāṇāmavacchedakadhātvarthopādhibedatvādanekatvaṃ pratyavivādaḥ, tāsu ye bhedāśrayā dharmāḥ prasiddhāḥ | tadyathā--bhoktumicchati , bhavati pacati, bhavati pakṣyati, bhavatyapākṣīt, āmantrayai samājamutsavāmāntrayai iti samānādhātuvācyāsvapidṛśyate ; eṣitumicchati, bhavedapi bhavet, syādapi syāt, nimantraye nimantraṇārthamāmantraye āmantraṇārthamiti | tasmādbhedāśrayakāryasaṃbandhādbhavitavyam | anekatvamanekena dhātunā sarvatra bhedenetyanekā kriyā sādhyasādhanabhāvāt | iha sādhyasādhanayoḥ prasiddho bhedaḥ pradṛśyate ca | sādhyasādhanatā kriyāṇāṃ yathā-- sa imān poṣānapuṣat, tapyate katapastāpasa iti| tañcaikatve na ghaṭate ityanekā kriyā | tadetadanekatve kriyāyāssarvamasādhānaṃ sādhanabhedādevopaṭaritabhedāyā ekatve vā tadupapatterabhinnānāmapyupāśrayādibhedāt | bhinnākārāt pratītadeśavyapadeśaśca dṛśyate | yathendorjaleṣujyotsnājāleṣu jaladharāśāsu diśo vyavasthāsu pṛthakatvasyārtheṣu buddherviṣayeṣu vidyuto'bdeṣu ;

And that is not proper if action is one, so action is manifold. Action expressed by primary nominal derivatives (*kṛt*) and finite verb-forms (*ākhyāta*) has grammatical agreement with number-words in all numbers and plurals; and that is not proper if action is one, so action is manifold, because action expressed by primary nominal derivatives and finite verb-forms has grammatical agreement with all numbers. Here, grammatical agreement is observed between action expressed by primary nominal derivatives and by finite verb-forms, and number-words expressing different meanings, as in: 'one cooking' (*ekaḥ pākaḥ*), 'two cookings' (*dvau pākau*), 'many cookings' (*bahavaḥ pākāḥ*); 'one camel-sitting is sat' (*ekā uṣṭrāsikā āsyate*), 'two are sat' (*dve āsyete*), 'many are sat' (*bahvya āsyante*). And that is not proper if action is one, so action is manifold. Here, in the case of *bhavati*, etc., because there is the fulfillment of an effect residing in a vibration whose difference has been ascertained: here, with regard to those actions whose multiplicity is undisputed owing to a difference in the limitation of the root-meaning that delimits them, those properties which reside in difference are well established. Thus: 'he wishes to eat' (*bhoktum icchati*), 'he is cooking' (*bhavati pacati*), 'he will be cooking' (*bhavati pakṣyati*), 'he was cooking' (*bhavaty apākṣīt*), 'I invite to an assembly, I invite to a festival' (*āmantraye samājam, utsavām āmantraye*); it is observed even when expressed by the same verbal root: 'he wishes to wish' (*eṣitum icchati*), 'it might be, it would be' (*bhaved api bhavet*), 'it could be, it would be' (*syād api syāt*), 'I invite for an invitation, I summon for a summoning' (*nimantraye nimantraṇārtham, āmantraye āmantraṇārtham*). Therefore, there must be a relation to an effect residing in difference. Multiplicity by means of multiple verbal roots everywhere [implies] difference; hence action is manifold, because of the relation of that which is to be accomplished and the accomplishing factor (*sādhyasādhanabhāva*). Here, the difference between what is to be accomplished and the accomplishing factor is well known and is observed: the relation of what is to be accomplished and the accomplishing factor in actions, as in: 'he nourished these nourishings' (*sa imān poṣān apuṣat*), 'the ascetic undergoes penance' (*tapyate tapas tāpasaḥ*). And that is not possible if there is oneness; so action is manifold. All this [is stated] if action is manifold; but if it is one, where difference is merely superimposed through the difference of accomplishing factors, it is also coherent, because even for undivided entities, through differences of substratum and so forth, there is seen an appearance of distinct forms and designation of perceived location; just as [one sees] the moon in waters, moonlight in lattices, the directions in cloud-horizons, distinctness in things, cognition in objects, lightning in clouds;