Shringaraprakasha 5.p1.6

5.p1.6

bhaviṣyati maryādāvacane parasminkālavibhāgecānahorātrāṇāṃ parasminvibhāṣeti pravibhāgānadyatanaḥ, yathā--yoyamadhvā gantavya āpājaliputrattasya yadavaraṃ kauśāmbyāstatraudanaṃ bhokṣyamahe | yo'yamāgāmī saṃvatsarastasya yadavaramāgrahāyaṇyāstatra yuktā adhyaṣyāmahe | evaṃ parasminvibhāṣetyapi draṣṭavyamiti | bhaviṣyannevāvidyamānādyatano luṇṇimittaṃ bhaviṣyadanadyatanaḥ, sa ṣoḍhā--sāmānyānadyatanaḥ, lipsānadyatanaḥ, paridevanānadyatanaḥ, yathā--kartā kartārau kartāraḥ, kāritā kāritārau kāratāra iti| | śabdāntarāvagataviśeṣo viśeṣānadyatanaḥ, yatā--tvaṃ paktā | lipsopādhiko lipsānadyatanaḥ, yatā--yo me gantā yaivaṃ pādau nidadhāti, ayaṃ mu kādadhyetā ya evamanabhiyuktaḥ | kālavibāge cānahorātrāṇāmityāhorātraviṣayaḥ parāparavibhāgīyaḥ | yathā--yo'yamāgāmī saṃvatsastasya yadavaramāgrahāyaṇyāstatra pāṭaliputraṃ gavantāsmaḥ | sa eva adhvavibhāṣāviṣayo'dhvāvibhāṣīyaḥ | yo'yamadhvā gantavya āpāṭaliputraṃ tasya yatparaṃ kauśāmbyāḥ tatra siktūnpātāsma iti | avāptāpracyukriyāviṣayo laḍādinimittaṃ vartamānaḥ | sa ṣoḍhā-sāmānyavartamānaḥ, viśeṣavartamānaḥ, avipāmavartamānaḥ, pravṛttoparaḥ, vṛttāvirataḥ, nityavṛtta iti| teṣvānapekṣitavirāmādiviśeṣassāmānyavartamānaḥ, yathā--asti, bhavan, kurvāṇāḥ, pacyamānaḥ, pavamānaḥ, patradudvahamāna iti | porakṣādajivaṣiyo viśeṣavartamānaḥ | atra vaṭe yakṣaḥ prativasati | vivakṣitakriyāprabandho'virāmavartamānaḥ, yathā--prāsādaṃ korati | vivakṣitapravṛttivirāmaḥ pravṛttoparataḥ, yathā--jīvantaṃ mārayati |

The delimited non-current day occurs [by the rule that] in the future, when stating a limit and in a subsequent division of time not consisting of day and night, [the non-current day affix is used] optionally in the subsequent division, as: yo'yamadhvā gantavya āpāṭaliputrāttasya yadavaraṃ kauśāmbyāstatraudanaṃ bhokṣyamahe [whichever road is to be traveled up to Pāṭaliputra, on the near side of Kauśāmbī we will eat boiled rice]; yo'yamāgāmī saṃvatsarastasya yadavaramāgrahāyaṇyāstatra yuktā adhyyeṣyāmahe [whatever coming year it is, on the near side of the Āgrahāyaṇī day, intent thereon we will study]. In the same way, one should see that it is optional in the subsequent division. The future non-current day is that which is future without being of the current day, being the cause of the periphrastic future affix; it is sixfold: general non-current day, desirous non-current day, lamenting non-current day, as: kartā kartārau kartāraḥ [he, they two, they will do], kāritā kāritārau kārayitāraḥ [he, they two, they will cause to do]. The particular non-current day has a distinction understood from another word, as: tvaṃ paktā [you will cook]. The desirous non-current day has desire as its limiting condition, as: yo me gantā ya evaṃ pādau nidadhāti [he who places his feet thus will go to me]; ayaṃ nu kadādhyetā ya evamanabhiyuktaḥ [when will this one study, who is so uncommitted?]. The posterior and anterior division falls within the domain of day-and-night by the rule ‘and in the division of time of non-days-and-nights’, as: yo'yamāgāmī saṃvatsarastasya yadavaramāgrahāyaṇyāstatra pāṭaliputraṃ gantāsmaḥ [whichever coming year it is, on the near side of the Āgrahāyaṇī day we will go to Pāṭaliputra]. That very one, falling within the domain of the path option, belongs to the path option: yo'yamadhvā gantavya āpāṭaliputraṃ tasya yatparaṃ kauśāmbyāḥ tatra saktūnpātāsmaḥ [whichever road is to be traveled up to Pāṭaliputra, on the far side of Kauśāmbī we will drink barley groats]. The present, which has as its domain an action commenced and not fallen away, is the cause of the present tense affix and so forth. It is sixfold: general present, particular present, uninterrupted present, ceased after commencement, continuously operative, and eternally occurring. Among these, the general present disregards distinctions such as cessation, as: asti [is], bhavan [being], kurvāṇaḥ [doing], pacyamānaḥ [being cooked], pavamānaḥ [purifying], patradudvahamānaḥ [carrying leaves]. The particular present is the domain of unperceivedness and so forth: atra vaṭe yakṣaḥ prativasati [in this banyan tree a yakṣa resides]. The uninterrupted present is where continuity of action is intended, as: prāsādaṃ karoti [he is building a palace]. Ceased after commencement is where cessation after commencing is intended, as: jīvantaṃ mārayati [he kills a living being].