Shringaraprakasha 5.p1.17

5.p1.17

tayorniyatadhātuviṣayaṃ yathā-- tuṣāraleśākulicatotpalābe paryaśruṇī maṅgalabhaṅgabhīruḥ | agūḍhabhāvāpi vilokane sā na locane mīlayituṃ viṣehe || aniyatadhātuviṣayaṃ yathā-- abhimukhe mayi saṃhṛtamīkṣitaṃ hasitamanyanimittakṛtodayam | vinayavāritavṛttiritastayā na vivṛto madano na ca sehṛtaḥ || 5.12. pratipadikārthastridhā, vyakto'vyaktassaṃdigdhaśca | teṣu pratyayotpādānutpādayoraviśiṣṭo vyaktaḥ | sa dvidhā--talliṅgo'nyaliṅgaśca | tayostalliṅgo yathā--mana eva mānasam, bandhureva bāndhavaḥ, yava eva yāvaka iti | anyaliṅgo yathā--upāya eva opayayikam, deva evadevatāḥ, devataiva daivatamiti | avyakto dvidhā, ujjhitasvarūpo'nujjhitasvarūpaśca | tatrojjhitasvarūpo yathā--veśśālacchaṅkaṭacau, saṃprodaśca kaṭat, upādhibhyāṃ tyakannāsannārūḍhayoriti | yathā, viśālaṃ, viśaṅkaṭaṃ, prakaṭaṃ, vikaṭaṃ, upatyakā, adhityaketi | atropasargairasaṅkhyatvādisvarūpamujjhitam | anujjhitasvarūpo yathā--vatsokṣāśvarṣabhebhyastanutve, kāsūgoṇībhyāṃ ṣṭarac, kimettiṅavyayaghādāmbadravyaprakarṣe | vinañbhyāṃ nānāñau na saha | yathā--vatsataraḥ, ukṣataraḥ, nitarāṃ, atīvatarāṃ, vinā, nāneti | upacaritārthavṛttiḥ saṃdigdhaḥ | sa dvidhā--saṅkhyāvānaṅkhyaśca | tayostiṅantārtho yathā--pacatitarāṃ, pacatakīti | subanitārtho yathā--tvayakā, uñcakairiti | pratyayārtho dvidhā, kṛdarthastaddhitārthaśca | tayoḥ kṛdartho yathā--nyāvakrośī, sāṃrāviṇamiti | taddhitārtho yathā--ābhijityaḥ, kauḍhjāyanya iti | samāsārtho dvidhā, samāsyanimittaṃ, samāsanimittaśca | tatra yamāśritya taddhitārtha iti samāso bhavati |

Of these two, having a restricted verbal root as its domain is as in: / “Her tearful eyes resembling lotuses shaken by drops of dew, afraid of ruining the auspicious moment, / though her emotion was not concealed, she could not bear to shut her eyes when looking.” / Having an unrestricted verbal root as its domain is as in: / “When I turned towards her, her glance was withdrawn; her laughter arose on some other pretext; / with her conduct checked by modesty, love was neither displayed by her nor concealed.” / 5.12. The meaning of the nominal stem is threefold: manifest, unmanifest, and ambiguous. Among these, the manifest is identical whether the affix arises or does not arise. It is twofold: having the same gender and having a different gender. Of these two, having the same gender is as in: “the mind itself is mānasam, a relative itself is bāndhavaḥ, barley itself is yāvakaḥ.” Having a different gender is as in: “the means itself is aupāyikam, a god itself is devatāḥ, a deity itself is daivatam.” The unmanifest is twofold: one where the innate nature is discarded, and one where the innate nature is not discarded. There, one where the innate nature is discarded is as in: “[The suffixes] śālac and śaṅkaṭac [occur] after vi-,” “and kaṭac [occurs] after sam, pra, and ud,” “tyakan [occurs] after upa and adhi in the sense of nearby and ascended.” As in, viśālam, viśaṅkaṭam, prakaṭam, vikaṭam, upatyakā, adhityakā. Here, the intrinsic nature of non-number and so on is discarded by the prefixes. One where the innate nature is not discarded is as in: “[The suffix tarap occurs] after vatsa, ukṣan, aśva, and ṛṣabha in the sense of smallness,” “ṣṭarac after kāsu and goṇī,” “āmu after kim, etad, tiṅ-formations, indeclinables, and gha in the excess of non-substance,” “nānāñ after vi and nañ not together.” As in, vatsataraḥ, ukṣataraḥ, nitarām, atīvatarām, vinā, nānā. The ambiguous is that whose occurrence is in a metaphorical meaning. It is twofold: having grammatical number and lacking grammatical number. Of these two, the meaning ending in tiṅ is as in: pacatitarām, pacatakī. The meaning ending in sup is as in: tvayakā, uccakaiḥ. The meaning of an affix is twofold: the meaning of a kṛt-affix and the meaning of a taddhita-affix. Of these two, the meaning of a kṛt-affix is as in: nyāvakrośī, sāṃrāviṇam. The meaning of a taddhita-affix is as in: ābhijityaḥ, kauḍhrajāyanyaḥ. The meaning of a compound is twofold: that which causes the compounded form, and that which has the compound as its cause. There, depending upon which a compound exists for the sake of a taddhita-meaning,