Shringaraprakasha 5.p1.12

5.p1.12

atra bhīsmyorhecatubhaye, liyaḥ sammānanaśālimīkaraṇayośca, vyaktavācāṃ samuñcāraṇe, vada ātmanepadaṃ, śeṣe parasmaipadamityarthabhedaḥ | evamanayadapyūhanīyam | 5.8. nanu ca, ’ya ātmanepadāt bhedaḥ kkacidarthasya gamyata’ ityatra kkacidnrahaṇaṃ kimartham ? ucyate | parasmaipadātmanepadobhayapadananāmātmanepadapasasmaipadobhayapadayogaḥ ṣaṭ prakāro bhavati | prakṛtinimittaḥ, prakṛtyarthanimittaḥ, pratyayanimittaḥ, pratyayārthanimittaḥ, upaskāranimittaḥ, upaskārārthanimittaśca | tatrārthanimitteṣu yathāyogamarthāvagatihetutvaṃ vidyate ; śeṣeṣu tu na vidyate | kkacidnrahaṇena jñāpayati | tatrātmanepadayogaḥ prakṛtanimitto yathā--anudāttaṅita ātmanepadam ; jñāśrusmṛdṛśāṃ sanaḥ, edhate cyavate susmūrṣate didṛkṣata, iti | prakṛtyarthanimitto yathā--prakāśanastheyākhyayośca, bhujo'navane, gṛdhivañcyoḥ pralambhate, karmavyatīhāre tiṣṭhate bhuṅkte gandhāyate vyatilunīta iti | pratyayanimitto yathā--vipārabhyāṃ jeḥ, samavapravibhyaḥ sthaḥ, samastṛtīyāyuktāt, mithyopapadātkṛño'bhyāse, vijayate parājayate, saṃtiṣṭhate avatiṣṭhate pratiṣṭhate vitiṣṭhate, aśvenasañcarate, padaṃ mithyākārayati | upaskārārthanimitto yathā--veḥ pādaviharaṇe, āṅojyetirudbhamane, upāṅ mantrakaraṇe, dāṇaścasāceñcaturthyarte, vikramate vājī, ākramate jyotaḥ, sāvitryupatiṣṭhate, dāsyā saṃyacchata iti | prakṛtinimittaḥ parasmaipayoge yathā--śeṣātkartari parasmaipadam, bhavati vyatihasanti, vyatiharanti, parasparasya vyati | pratyayārthanimitto yathā--kuṣirajauḥ prācāṃ śyan, parasmaipadaṃ ca ;

Here, [the roots] bhī- and smi- [take the middle voice] when there is fear [caused by] the instigator, and lī- [takes the middle voice] in the senses of honoring and modesty, and vad- [takes the middle voice] when there is simultaneous utterance by articulate speakers; elsewhere there is the active voice—such are the distinctions of meaning. Other cases are to be inferred in the same way. [5.8.] But surely, in the statement “The difference of meaning that is understood somewhere from the middle voice,” what is the purpose of saying “somewhere”? / It is answered: The employment of the active voice, the middle voice, or both voices for [roots] that take the active, middle, or both voices is of six kinds: caused by the base, caused by the base-meaning, caused by the affix, caused by the affix-meaning, caused by an augment/modifier, and caused by the modifier's meaning. Among these, in those caused by meaning, the status of being a cause for understanding meaning exists appropriately; but in the others it does not exist. This is what he indicates by mentioning “somewhere.” / Among these, the connection with the middle voice caused by the base is as in: “From [roots having] an unaccented grave [vowel] or ṅ [as an indicatory letter], the middle voice [is used]”; “From jñā-, śru-, smṛ-, and dṛś- after the desiderative affix [san]”; [as in] edhate, cyavate, susmūrṣate, didṛkṣate. Caused by the base-meaning is as in: “And in the designations of revealing and an arbitrator”; “From bhuj- when not meaning to protect”; “[From the desiderative of] gṛdh- and vañc- [and from lambh- with pra-]”; “In reciprocity of action”; [as in] tiṣṭhate, bhuṅkte, gandhāyate, vyatilunīte. Caused by the affix is as in: “From ji- after vi- and parā-”; “From sthā- after sam-, ava-, pra-, and vi-”; “From [sthā- preceded by] sam- connected with an instrumental”; “From kṛ- preceded by mithyā in the sense of repetition”; [as in] vijayate, parājayate, saṃtiṣṭhate, avatiṣṭhate, pratiṣṭhate, vitiṣṭhate, aśvena sañcarate, padaṃ mithyākārayati. Caused by the modifier's meaning is as in: “From [kram- preceded by] vi- in pacing of the feet”; “From [kram- preceded by] ā- when light is shining forth”; “From [sthā- preceded by] upa- when making a mantra”; “And from dā- preceded by sam- when in the sense of the dative without actual [gift]”; [as in] vikramate vājī, ākramate jyotiḥ, sāvitryā upatiṣṭhate, dāsyā saṃyacchate. / The connection with the active voice caused by the base is as in: “From the rest, the active voice is used in the sense of the agent”; [as in] bhavati, vyatihasanti, vyatiharanti, parasparasya vyati[haranti]. Caused by the affix-meaning is as in: “According to the Easterners, śyan [is used] after kuṣ- and rañj-, and the active voice [too]”;