[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Arts, Poetics, Architecture & Lexicography](https://indike.org/pramana/in.art) › [Poetics](https://indike.org/pramana/in.art.alamkara) › [Treatises on rasa, the erotic sentiment and heroines](https://indike.org/pramana/in.art.alamkara.rasa) › [Shringaraprakasha](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa) › 5.p1 # Shringaraprakasha 5.p1 Śṛṅgāraprakāśa 5.p1 - **Language:** Sanskrit ### [5.p1.1](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1.1) pañcamaḥ upādhyādyārthacatuṣṭayaprakāśaḥ 5.1. prakṛtryathapratyayārthadeṣu kārakāṇāṃ pravṛttiviśeṣaḥ kriyā ; tāmanupahitāṃ kṛbhvastayo vadanti | teṣāṃ parasparamasaṃbhedābhyāṃ sāmyotkarṣāpakarṣajanmānaḥ dvādaśa dhātvarthabhedāḥ kriyā bhavanti | tadyathā--akarmakāḥ, antaḥkarmakāḥ, arthānatarakarmakāḥ, avivatritakarmakāḥ, prasiddhakarmakāḥ, dvikarmakāḥ, prasiddhakartṛkāḥ, bhāvakartṛkāḥ, karmakartṛkāḥ, kartṛsthakriyāḥ, karmasthakriyāḥ, ubhasthakriyāśceti | te cāparispandasaparispandabhedāt pratyekaṃ dvidhā bhūtvā catirviṃśatirjāyante | tatra svabhāvatostiḥ tadudāsīnakartṛkatvādaparispandaḥ |karotiḥ prayuñcānakartṛkatvātsaparispandaḥ | bhavatiḥ vikurvāṇakartṛkatvātsaparispandāparispanda iti sthitam | ato'styarthāśca nyagbhavatayo nyagastayaścākarmakā bhavanti | teṣu pūrve aparisampandā yāta--bhidyate, svadate, vartate, prīyate iti | uttare saparispanadāḥ yathā--jāyate, vivardhate, spharatīti | ta eva nyakkarotayo'ntaḥ karmakāḥ ; teṣu pūrve aparispandāḥ yathā--jīvati, mriyate, putrīyate, prāṇitīti | uttare saparispandāḥ yatā--nṛtyāti, śvasiti, vāṣpāyate, roditīti | astikarotyarthāḥ karotibhavatvarthāścārthaāntarakarmakāḥ | teṣu pūrve aparispandāḥ yathā--tarati kāṣṭhaṃ, tarati vipadaṃ viparyasti matiṃ, viparyasyati hastamiti | uttare saparispandāḥyathā--vahati bhāraṃ, patati parṇam, patatyadhvānamiti | ata evanutkarotayo'pi vivakṣitakarmakāḥ | teṣu pūrve aparispandāḥ yathā--saṃjñā saṃjñinyabhiniviśate, buddhistattvamabhiniviśate, tīrthe upavasati, trirātramupavasatīti | > Fifth chapter: Illumination of the Tetrad of Meanings Beginning with the Morphological Base. Among the meanings of morphological bases and meanings of affixes, action is a particular operation of syntactic roles; the verbal roots kṛ ('to make'), bhū ('to become'), and as ('to be') express it unconditioned. Arising from their non-mixture, equality, preponderance, and deficiency in relation to one another, there are twelve distinctions of verbal-root meanings that constitute actions. Namely: intransitive, internally transitive, transitive toward another meaning, unexpressedly transitive, well-known in object, ditransitive, well-known in agent, having an abstract state as agent, reflexive-passive, having action residing in the agent, having action residing in the object, and having action residing in both. And through the distinction between motionless and motion-endowed, each becomes two, producing twenty-four. There, by nature, as ('to be') is motionless because it has an indifferent agent. Kṛ ('to make') is motion-endowed because it has an active agent. Bhū ('to become') is both motion-endowed and motionless because it has a transforming agent: this is established. Hence, verbal roots expressing the meaning of as, those in which bhū is subordinate, and those in which as is subordinate, are intransitive. Among these, the former are motionless, as in: bhidyate ('it splits'), svadate ('it tastes sweet'), vartate ('it exists'), prīyate ('he is pleased'). The latter are motion-endowed, as in: jāyate ('it is born'), vivardhate ('it grows'), sphurati ('it throbs'). Those very ones, with kṛ subordinate, are internally transitive; among these, the former are motionless, as in: jīvati ('he lives'), mriyate ('he dies'), putrīyate ('he desires a son'), prāṇiti ('he breathes'). The latter are motion-endowed, as in: nṛtyati ('he dances'), śvasiti ('he sighs'), vāṣpāyate ('he weeps tears'), roditi ('he cries'). Those having the meanings of as and kṛ, and those having the meanings of kṛ and bhū, are transitive toward another meaning. Among these, the former are motionless, as in: tarati kāṣṭham ('a piece of wood floats'), tarati vipadam ('he crosses over misfortune'), viparyasyati matim ('he changes his mind'), viparyasyati hastam ('he turns his hand'). The latter are motion-endowed, as in: vahati bhāram ('he carries a load'), patati parṇam ('a leaf falls'), patatyadhvānam ('he traverses the road'). For this very reason, those with kṛ not prominent are also intendedly transitive. Among these, the former are motionless, as in: saṃjñā saṃjñinyabhiniviśate ('the designation applies to that which possesses the designation'), buddhistattvamabhiniviśate ('the intellect fastens upon the truth'), tīrthe upavasati ('he fasts at a sacred ford'), trirātramupavasati ('he fasts for three nights'). > — English (machine translation) (machine translation) ### [5.p1.2](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1.2) uttare saparispandāḥ yathā--caitro hasati, maitro hasati, cakraṃ bhramati, deśādbhramatīti | utkarotayastu, ta eva prasuddhakarmakāḥ | teṣu pūrve aparispandāḥ yatā--vapatītyukte bījamiti gamyate, pariṇayatītyukte kanyāmiti gamyata iti | uttare saparispandāḥ yathā--kṛṣatītyukte kṣetramiti gamyate, prasūta ityukte garbhamiti gamyata iti | satyevotkarotitne nyagāstayo nyagbhavatayaśca ta eva dvikarmakāḥ |teṣu pūrve apiraspandāḥ yathā--liṅge liṅginamavagamayati jñātāraṃ, jayati śatamaśvānaśvasenamiti | uttaresaparispandāḥ yathā-- gāṃ dogdhi payaḥ, vṛkṣamapacinoti phalānīti | evamete ṣaṭ viyodavikalpāḥ paraṃ triyogavikalpāḥ ṣaḍbhavanti | tatrodastaya udbhavatayo vā prasiddhakartṛkāḥ | teṣu pūrve aparispandāḥ yathā-- dahatītiyukte vahniriti gamyate | uttare saparispandāḥ yathā--kūjatītyukte puka iti gamyate, heṣata ityukte asaśva iti gamyata iti | nyagbhavatikarotayo nyagastikarotayo vā bhāvakartṛkāḥ | teṣu pūrve aparispandāḥ yathā--cerasya rujati, corasyāmayati, coraṃ jvarayati, coraṃ saṃtāpayatīti | uttare saparispandāḥ yathā--bhavati pakṣyati, bhavatyapākṣīt, bhavedapi bhavet, syādapi syāditi | udastinyakkarotaya udbhavatinyakkarotayo vā karmakartṛkāḥ | teṣu pūrve aparispandāḥ yathā--dugdhe gossnaॉvayameva, prasūte gaussvayameva, vṛṇīte kanyā svayameveti | uttare saparispandāḥ yathā--avākirate hastī svayameva, ucchrayate daṇḍassvayameva, namate daṇḍassvameva, ārohayate hastī svayameveti | udastakarotayaḥ udbhavatikarotayo vā kartṛsthakriyāḥ | > The subsequent ones possess motion, as: "Caitra laughs", "Maitra laughs", "the wheel turns", "he wanders from the country." But when \[the meaning of\] "he makes" (kṛ) is prominent, precisely these have known objects. Among these, the former are without motion, as: when it is said "he sows", "seed" is understood; when it is said "he marries", "maiden" is understood. The subsequent ones possess motion, as: when it is said "he plows", "field" is understood; when it is said "she gives birth", "fetus" is understood. While \[the meaning of\] "he makes" remains prominent, where \[the meaning of\] "is" (as) is subordinate and \[the meaning of\] "becomes" (bhū) is subordinate, precisely these have two objects. Among these, the former are without motion, as: "in a mark, he causes the knower to understand that which possesses the mark", "he wins a hundred horses from Aśvasena." The subsequent ones possess motion, as: "he milks milk from the cow", "he gathers fruits from the tree." Thus, these are six two-factor combinations; furthermore, the three-factor combinations are six. Among these, where \[the meaning of\] "is" is prominent or \[the meaning of\] "becomes" is prominent, they have known agents. Among these, the former are without motion, as: when it is said "it burns", "fire" is understood. The subsequent ones possess motion, as: when it is said "it coos", "cuckoo" is understood; when it is said "it neighs", "horse" is understood. Where \[the meanings of\] "becomes" and "makes" are subordinate, or where \[the meanings of\] "is" and "makes" are subordinate, they have an abstract state as agent. Among these, the former are without motion, as: "it aches for the thief", "it sickens for the thief", "it makes the thief feverish", "it distresses the thief." The subsequent ones possess motion, as: "it happens that he will cook", "it happened that he cooked", "it might also happen that he might be", "it could also happen that he could be." Where \[the meaning of\] "is" is prominent and \[the meaning of\] "makes" is subordinate, or where \[the meaning of\] "becomes" is prominent and \[the meaning of\] "makes" is subordinate, they are reflexive agents. Among these, the former are without motion, as: "the cow yields milk by herself", "the cow brings forth \[young\] by herself", "the girl chooses by herself." The subsequent ones possess motion, as: "the elephant scatters \[dust\] by itself", "the stick raises itself", "the stick bends itself", "the elephant lets itself be mounted." Where \[the meaning of\] "is" is prominent with \[the meaning of\] "makes", or \[the meaning of\] "becomes" is with \[the meaning of\] "makes", the actions reside in the agent. > — English (machine translation) (machine translation) ### [5.p1.3](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1.3) teṣu pūrve aparispandāḥ yathā--arhati pūjāṃ, jānāti varṇe, paśyati rūpaṃ, śṛṇoti śabdamiti | uttare saparismapandāḥ yathā--gacchati grāmaṃ, ārohayatyāśvamiti | nyagbhavatyutkarotayo nyagastyutkarotayo vā karmasthākriyāḥ | teśu pūrve aparispandāḥ yathā--dunoti śatruṃ, dhinoti mitraṃ, madayati suhṛdaṃ, sukhayati sakhāyamiti | uttare saparispandāḥ yathā--pacatyodanaṃ, bhinatti kusūlaṃ, saṃkṣṇute ślakṣṇayate vā śastraṃ, takṣṇoti vā ubhayasthakriyāḥ |teṣu pūrve aparispandāḥ yathā--labhate pūjāṃ, prāpnoti dharmaṃ | uttare saparispandāḥ yathā--bhuṅkta odanaṃ, adhīte svādhyāyaṃ, tapyate tapaḥ, sādhayati svargāmiti | 5.2. nanu ca, bhavati pakṣyati, bhavatyapākṣīt, bhavedapi bhavet, syādipi syāditi naitānavastibhavatyarthāvapi tu sākṣādastibhavatī | tau cānupahitakriyābhidhāyakāviti nopādhībhavitumarhataḥ | ucyate, asabhuvi, bhūsattāyāmiti dhātupāṭhādanuprayogavarjamārdhadhātuke'sterbhūvidhānātsaṅkaraḥ eveti vijñāyate | evamapi kārotyarthānupraveśo durupapādaḥ | so'pi kartṛtvānvayathānupapatterupapadyate | 5.3. nanu ca, bhavati pakṣyati, bhavatyapākṣīdītyayaṃ laṭ prayoga eva | astigacchāmo vayamiti ca astiprayogo'pi bhāvakartṛkeṣu dṛśyate | naivam ; nāsmābhirastibhavatī bhāvakartṛkāvucyete | api tu astibhavati kartāro'styādayaḥ pacatyādayayaśca | te hi rujātyādivadupadhirā apyastau kartāro bhavanti | etāvāṃstu viśeṣaḥ rūjādīnāṃ kartṛtvaṃ tatpareṇaiva lakāreṇocyate | pacādīnāṃ ca bhavatyastipareṇeti ; yathā ca dhātvarthaḥ kriyoṣādhirevaṃ kālepi | > Among these, the former are without motion, as: "he deserves worship", "he knows the syllable", "he sees a form", "he hears a sound." The subsequent ones possess motion, as: "he goes to the village", "he mounts the horse." Where \[the meaning of\] "becomes" is subordinate and \[the meaning of\] "makes" is prominent, or where \[the meaning of\] "is" is subordinate and \[the meaning of\] "makes" is prominent, the actions reside in the object. Among these, the former are without motion, as: "he torments the enemy", "he pleases the friend", "he gladdens the companion", "he delights the friend." The subsequent ones possess motion, as: "he cooks porridge", "he breaks the storehouse", "he sharpens or smooths the blade", or "he hews." \[Where the meanings are balanced,\] the actions reside in both. Among these, the former are without motion, as: "he receives worship", "he attains merit." The subsequent ones possess motion, as: "he eats porridge", "he recites sacred study", "he performs austerity", "he accomplishes heaven." \[Objection:\] Now, in "it happens that he will cook", "it happened that he cooked", "it might also happen that he might be", and "it could also happen that he could be", these are not meanings of "is" and "becomes", but rather "is" and "becomes" directly. And those two express action unconditioned \[by secondary factors\]; therefore they cannot be conditions. It is replied: because of the dhātupāṭha entries "as in being" and "bhū in existence", and because of the prescription of bhū in place of as in non-conjugational forms (ārdhadhātuka) excluding the auxiliary use, it is understood that there is indeed an intermixture. Even so, the entry of the meaning of "makes" is difficult to establish. That too is established because the syntactic connection of agency cannot otherwise be explained. \[Objection:\] Now, in "it happens that he will cook" and "it happened that he cooked", this is merely the employment of the present tense (laṭ). And in "there is: we go", the use of "is" is also seen among verbs with an abstract state as agent. Not so; we do not say that "is" and "becomes" have an abstract state as agent. Rather, "is" and others, and "cooks" and others, are the agents of "is" and "becomes". For, like "aches" and the rest, even though they are conditions, they are agents in relation to "is". But this is the distinction: the agency of "aches" and the rest is expressed only by the verbal suffix that follows them, whereas that of "cooks" and the rest is expressed by the suffix following "becomes" or "is". And just as the meaning of a verbal root is a condition of action, so it is in grammatical tense as well. > — English (machine translation) (machine translation) ### [5.p1.4](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1.4) yaduktam --- kiyāpādhiśca saṃbhūtabhāviṣyadvartamānatāḥ | parāparavibhāgārthāssaśaktiḥ pratipadyate || 5.4. sa bhūtādibhedāddhādaśādhā | tadyātā--bhūtaḥ,bhūtānadyamaॉtanaḥ, bhaviṣyat, bhaviṣyadanadyatanaḥ, vartamānaḥ, vartamānānadyatanaḥ, parokṣaḥ, atapannaḥ, avyaktaḥ. saṅkīrṇaḥ, prakīrṇaḥ, viprakīrṇa iti | luṅādiviṣaśayo'ṣyatītamātraṃ bhūtaḥ ; sa ṣoḍhā--bhūtaḥ, prakarṣabhūtaḥ, bhūtānadyatanaḥ, abhimānādyatanaḥ, prabandhādyatanaḥ, sāmīpyādyatanaḥ iti | teṣvanirdhāritaviśeṣo bhūto yathā-akarṣīt, niṣasāda, uvāsa, śuśrāva, apakta, paktavāniti | śabdāntarāvagataprakarṣādanavekṣitānadyatanaparokṣādipratyayaḥ prakarṣabhūtaḥ yathā--avātsuriha purā cchātrāḥ | vivakṣitānyāvadhirbhūtānadyatanaḥ, yathā---anyāmagāmaghoṣāt | rātriśeṣo jāgaraṇasaṃtatāvabhimānānadyatanaḥ, yathā--amutrāvātsam, kaॉsakalāṃ rātriṃ jāgaritaḥ, rātrerabhāttavādadyatanamina kālaṃ manyate| avivakṣitakriyāvirāmaḥ prabandhādyatanaḥ |yathā--yāvajjīvaṃ bhṛṣamannamadāt | vivakṣitakriyānantaryaḥ sāmūpyādyatanaḥ sāmītyādyatanaḥ | yathā--yeyaṃ gatā paurṇamāsī asyāmupādhyāyo'gnīnādadhīta | atrānantarayornā'nadyatanavat kriyāprabandhasāmīpyayoriti smaryate | evaṃ laṅnimittamavidyamānādyatano bhūtādyatanaḥ | sa ṣoḍhā--sāmānyānadyatanaḥ, viśeṣānadyatanaḥ, abhijñānadyatinaḥ, prasiddhāparokṣaḥ, praśnāparokṣaḥ, haśaśvadaparokṣa iti | teṣvavivakṣitaparokṣatvādiḥ sāmānyānadyatanaḥ | yathā--yāvajjīvaṃ bhūśamannamadāt | vivakṣitakriyānantaryaḥ sāmīpayādyatanaḥ | yathā--yeyaṃ gāta paurṇamāsī asyāmupādhyāyo'gnīnādadhīta | > As it has been stated: > “And the limiting condition of action is the states of past, future, and present; / endowed with power, it attains \[the division into\] posterior and anterior meanings.” > This \[grammatical tense\] is twelvefold through divisions beginning with the past. Namely: past, past non-current day, future, future non-current day, present, present non-current day, unperceived, lapsed, undifferentiated, intermixed, dispersed, and widely dispersed. The past, which is the domain of the aorist affix and so forth, is past time in general; it is sixfold: past, emphatic past, past non-current day, imputed current day, continuous current day, and proximate current day. Among these, the past with unspecified distinction is, for example: akarṣīt \[he dragged\], niṣasāda \[he sat down\], uvāsa \[he lived\], śuśrāva \[he heard\], apakta \[he cooked\], paktavān \[he has cooked\]. The emphatic past is where affixes such as the non-current day and unperceived are disregarded because of an emphatic degree understood from another word, as: avātsuriha purā cchātrāḥ \[students formerly lived here\]. The past non-current day is that which has an intended other limit, as: anyāmagāmaghoṣāt \[I went to another from the cowherd settlement\]. The imputed current day is the remainder of the night when there is continuous waking, as: amutrāvātsam \[I dwelt there\]; having stayed awake the entire night, one regards time as current day because of the absence of night. The continuous current day is where the cessation of an action is unintended, as: yāvajjīvaṃ bhṛṣamannamadāt \[he gave abundant food as long as he lived\]. The proximate current day is where the immediate sequence of an action is intended, as: yeyaṃ gatā paurṇamāsī asyāmupādhyāyo'gnīnādadhīta \[this full moon day that has passed, on it the teacher should set up the sacred fires\]. On this point, it is taught \[in the grammar\] that in the case of immediate proximity, continuity of action and proximity are optionally treated like the non-current day. Thus, the non-current day past, having no current day \[portion\], is the cause of the imperfect affix. It is sixfold: general non-current day, particular non-current day, non-current day of recollection, well-known unperceived, interrogative unperceived, and unperceived marked by ha and śaśvat. Among these, the general non-current day has unperceivedness and so forth unintended, as: yāvajjīvaṃ bhṛśamannamadāt \[he gave abundant food as long as he lived\]. The proximate current day is where the immediate sequence of an action is intended, as: yeyaṃ gatā paurṇamāsī asyāmupādhyāyo'gnīnādadhīta \[this full moon day that has passed, on it the teacher should set up the sacred fires\]. > — English (machine translation) (machine translation) ### [5.p1.5](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1.5) atrānantarayorvā'nadyatanavat kriyāprabandhasāmīpyayoriti smaryate | evaṃ laṅnimittamavidyamānādyatano bhūtānadyatanaḥ | sa ṣoḍhā--sāmānyānadyatanaḥ, viśeṣānadyatinaḥ, abhijñānadyatanaḥ, prasiddhaparokṣaḥ, praśnāparokṣaḥ, haśaśvadaparokṣa iti | teṣvavivakṣitaparokṣatvādiḥ sāmānyānadyatanaḥ | yathā--akarot, aśṛṇot, nyaṣīdat, amutrāvasam, āsīdidaṃ tamo bhūtaṃ, rāmo vanamagacchāditi | padāntarāvagataparokṣatvādiviśeṣo viśeṣāvadyatanaḥ | yathā--avasanniha purā chātrāḥ | na yadītyābhijñāvacanaṃ lṛḍapavādo'bijñānadyatanaḥ, yathā--smarati devadatta kāśmīreṣu yadavasamāma | lokaprasiddherāropitāparokṣābhimānaḥ prasiddhaparokṣaḥ, yathā--ajayajjayanto hūṇān | praśnopabhūktaparokṣatvaṃ praśnāparokṣaḥ, yatā--kimagacchaddevadattaḥ | haśaśvadarthopakṣīṇāparokṣatve haśaśvadaparokṣaḥ, yathā--iti hākarot śaśvadakaroditi | anāgatamātraṃ lṛḍādiviṣayo bhaviṣyatprabandhādyatanassāmīpyādyatanaḥ pravibhāgādyatana iti | teṣvanirdhāritānadyatanādiḥ sāmānyabhaviṣyat, yathā-- kariṣyati, balirindro bhaviṣyati, kadā gamiṣyati ? eṣa gamiṣyāmi, pakṣyan vrajati, pācako vrajatīti | nirdhāritādyatvaviśeṣo viśeṣabāviṣyati, yathā--adya gamiṣyāmīti | avivakṣitakriyāvirāmaḥ prabandhādyatanaḥ, yathā--yāvajjīnaṃ bhṛśamannaṃ dāsyatīti | vivakṣitakriyānantaryassāmūpyādyatanaḥ, yathā--yeyamāgāminī paurṇamāsī asyāmupādhyāyo'gnīnādhāsyatīti | > On this point, it is taught \[in the grammar\] that in the case of immediate proximity, continuity of action and proximity are optionally treated like the non-current day. Thus, the non-current day past, having no current day \[portion\], is the cause of the imperfect affix. It is sixfold: general non-current day, particular non-current day, non-current day of recollection, well-known unperceived, interrogative unperceived, and unperceived marked by ha and śaśvat. Among these, the general non-current day has unperceivedness and so forth unintended, as: akarot \[he made\], aśṛṇot \[he heard\], nyaṣīdat \[he sat down\], amutrāvasam \[I dwelt there\], āsīdidaṃ tamobhūtam \[this was shrouded in darkness\], rāmo vanamagacchat \[Rāma went to the forest\]. The particular non-current day has a specific condition such as unperceivedness understood from another word, as: avasanniha purā chātrāḥ \[students formerly lived here\]. The non-current day of recollection is an exception to the conditional future denoting recollection introduced by na yat, as: smarasi devadatta kāśmīreṣu yadavasāma \[do you remember, Devadatta, that we lived in Kashmir?\]. The well-known unperceived has an imputed sense of direct perception due to universal renown, as: ajayajjayanto hūṇān \[Jayanta conquered the Hūṇas\]. The interrogative unperceived has unperceivedness employed in a question, as: kimagacchaddevadattaḥ \[did Devadatta go?\]. The unperceived marked by ha and śaśvat occurs when unperceivedness is exhausted in the sense of ha and śaśvat, as: iti hākarot, śaśvadakarot \[so indeed he did; he did constantly\]. The future, which is mere non-arrival and the domain of the simple future affix and so forth, is continuous current day, proximate current day, and delimited current day. Among these, the general future is that where non-current day and so on are unspecified, as: kariṣyati \[he will do\], balirindro bhaviṣyati \[Bali will become Indra\], kadā gamiṣyati \[when will he go?\], eṣa gamiṣyāmi \[here I shall go\], pakṣyan vrajati \[he goes about to cook\], pācako vrajati \[the cook goes\]. The particular future is where a specific current day is determined, as: adya gamiṣyāmi \[I will go today\]. The continuous current day is where the cessation of an action is unintended, as: yāvajjīvaṃ bhṛśamannaṃ dāsyati \[he will give abundant food as long as he lives\]. The proximate current day is where the immediate sequence of an action is intended, as: yeyamāgāminī paurṇamāsī asyāmupādhyāyo'gnīnādhāsyati \[this coming full moon day, on it the teacher will set up the sacred fires\]. > — English (machine translation) (machine translation) ### [5.p1.6](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.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 \[he kills a living being\]. > — English (machine translation) (machine translation) ### [5.p1.7](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1.7) avivakṣitapravṛttivirāmo vṛttāvirāmo vṛttāvirataḥ, yathā--iba kumārāḥ krīḍanti |avicchannipravṛttisaṃtāno nityapravṛttaḥ, yathā--tiṣṭhati parvata iti | anāgatātikrāntakriyāsvapi pādantaraprayogāpāditavartamānatvāllaṭo nimittamāvidyāmānānadyatano vartamānādyatanaḥ | sa ṣoḍhā--lipsāviṣayaḥ, āśaṃsāviṣayaḥ, puroyogīyaḥ, snayogīyaḥ, ubhayayogīyaḥ, anubhayayogāya iti | teṣu lipsāviṣayo yathā--yo me bhikṣāṃ dadāti svargaṃ yāti, ko me bhikṣāṃ dadāti lokaṃ yāti, evaṃ kataro me bhikṣāṃ dadāti, katamo me bhikṣāṃ dadāti | āsaṃsāviṣayo yathā--devaścedvarṣati saṃpadyante śālayaḥ | purāyogīyo --vasantīha purā chātrāḥ | smayogīyo yathā--iti smopādhyāyaḥ kathayati | ubhayayogīyo yathā--naḍena smapurādhīyate | anubhayayogīyo yathā--bhāṣate rāghavastadeti | bhūta eva liṅviṣayo'kṣāṇāṃ paraḥ parokṣaḥ | sa ṣoḍhā--svarokṣaḥ, paraparokṣaḥ, svapararokṣaḥ, manaḥparokṣaḥ, pramāṇaḥparokṣaḥ, nirṇayaparokṣaḥ | teṣu svapekṣayā porakṣo yathā--cakāra cakāra, cakāsāñcakāra, uṣuriha purā chātrā iti | parāpekṣayā paraparokṣaḥ, yathā--kaḥ kaliṅgādviveḍhaḥ, ko brāhmaṇāndadarśa, nāhaṃ kaliṅgān jagāmeti | ubhayāpekṣayā svaparaparokṣaḥ, yathā--jaghāna kaṃsaṃ vīsudevaḥ, dadāha tripuraṃ haraḥ, mamātha vṛtraṃ madhaveti | smaraṇāpokṣayā mana-parokṣo yathā--iti cakāra, śaśvaḍhcakāra, iti ha, śaśvañcakāreti | praśne cāsannakāla iti nirṇayaparokṣaḥ, yathā--kiṃ sā jagāma tatpārśvaṃ, kimuvāca yathocitaṃ, sa kiṃ śuśrāva tadvākyamiti, pṛcchāmi kiṃ sakhīti | bhaviṣyadbhūtavartamānakriyātipattiviṣayo lṛṅnimittamatipannaḥ | > That whose cessation of activity is not intended to be spoken of is continuous activity unstopped in progress, as: "here the boys are playing." That whose continuum of activity is uninterrupted is eternally active, as: "the mountain stands." Even in the case of future and past actions, because presentness is brought about by the employment of another word, the non-current non-today, being a cause for the present tense (laṭ), is the current present. It is sixfold: having desire for gain as its domain, having expectation as its domain, connected with purā, connected with sma, connected with both, and connected with neither. Among these, that having desire for gain as its domain is as: "whoever gives me alms goes to heaven", "who gives me alms goes to the \[higher\] world", likewise "which of the two gives me alms", "which among many gives me alms." That having expectation as its domain is as: "if the god rains, the rice-crops will prosper." That connected with purā is: "formerly students dwell here." That connected with sma is as: "thus the teacher says, indeed." That connected with both is as: "formerly, indeed, study was pursued by Nala." That connected with neither is as: "Rāghava then speaks." The domain of the perfect tense (liṭ) is only the past, beyond the senses, beyond direct perception (parokṣa). It is sixfold: unperceived to oneself, unperceived to another, unperceived to both oneself and another, unperceived to the mind, unperceived to \[direct\] means of knowledge, and unperceived in determination. Among these, that which is unperceived with respect to oneself is as: "he made, he made", "he shone", "formerly the students dwelt here." That which is unperceived to another with respect to another is as: "who has arrived from Kaliṅga?", "who saw the brahmins?", "I did not go to Kaliṅga." That which is unperceived to both oneself and another with respect to both is as: "Vāsudeva slew Kaṃsa", "Hara burned Tripura", "Mādhava crushed Vṛtra." That which is unperceived to the mind with respect to memory is as: "thus he did", "he continually did", "so indeed he did", "he repeatedly did." Under the rule "in a question when time is near", it is unperceived in determination, as: "did she go to his side?", "did she speak appropriately?", "did he hear her words?", "I ask: did my friend \[go\]?" That whose domain is the non-occurrence of an action—future, past, or present—is that which has lapsed, being the cause for the conditional tense (lṛṅ). > — English (machine translation) (machine translation) ### [5.p1.8](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1.8) sa ṣoḍhā--bhaviṣyadbhatavarmamānakriyātipattīnāṃ śuddhāmiśrabhedāt | tatra kenacilliṅgena bhaviṣyantīṃ śuddhāmeva kriyātipattimavagamya prayuṅkte | yathā--api vajrāhatenāpatiṣyat, kathaṃ nāma tatrabhavān vṛṣalamayājayiṣyat | dakṣiṇena cedayāsyāt na śakaṭaṃ paryābhaviṣyat | yathā ca sadbhiḥ pradiṣṭena pathā samacariṣyatha, na te samacariṣyanna caraṇānte na bhūtayaḥ | evaṃ miśrāmapi yathā-- rāmāya puṇyamahase sadṛśāya sītā dattaiva dāśarathicandramase'bhāviṣyat | āropaṇena paṇamapratikāryamāryastraiyambakasya dhaniṣo yadi nā'kariṣyat || kecanalliṅgenānītāṃ kriyātipattiṃ śuddhāmevāvagamya prayuṅakte | yathā--na śraddadhe yattatrabhavānvṛṣalamayājayiṣyat | na saṃbhāvayāmi tatra nābokṣtayata bhavān | yathā ca --- durvacaṃ tvadatha mā sma bhūnmṛgastvayyasau yadakariṣyadojasā | nainamāśu yadi vāhinīpatiḥ pratyaratsyata sitena patriṇā || evaṃ miśrāmapi-- paraspareṇa spṛhaṇīyaśobhaṃ na cedidaṃ dvandvamayojayiṣyat | asmindvaye rūpavidhānayatnaḥ patyuḥ prajānāṃ vitatho'bhaviṣyat || kenacitpramāṇena vartamānāmapi kriyātipattiṃ śuddhāmevāvagamya prayuṅakte | yathā--utākariṣyat, apyakariṣyat | yathā ca-- gāmadhāsyatkathaṃ nāgo mṛṇālamṛdubhiḥ phaṇaiḥ | ārasātalamūlāttvamāvālambiṣyathā na cet || evaṃ miśrāmapi yathā-- amaṅkṣyadvasudhā toye cyutaśailendrabandhanā | nārāyama iva śrāmānyadi tvaṃ nādhariṣyathāḥ || iti |. tirobhūtabhūtabhaviṣyadādiviśeṣo'vyaktaḥ | sa ṣoḍhā--liṅviṣayaḥ, loṅviṣayaḥ, laḍviṣayaḥ, lṛḍviṣayaḥ, tavyādiviṣayaḥ, tumunādiviṣayaśceti | > It is sixfold—owing to the division of future, past, and present failure of action into pure and mixed. There, having understood a purely future failure of action by means of some indicative sign, one uses \[the conditional\]. For example: "Would it have fallen even if struck by a thunderbolt? How indeed could your honor have officiated for an outcaste? If he had gone to the south, the cart would not have overturned." And as in: "Had you walked on the path indicated by the virtuous, those glories of yours would not have ceased to walk at your feet." Likewise, even the mixed \[type\], as in: "Sītā would indeed have been given to Rāma, the moon of the house of Dāśarathi, endowed with holy splendor and worthy \[of her\], if the noble \[Janaka\] had not made the non-retractable condition of stringing the bow of Tryambaka." \[Another\] uses \[it\] having understood by some sign a purely past failure of action. For example: "I do not believe that your honor could have officiated for an outcaste"; "I cannot imagine that you, sir, would have eaten there." And as in: "Let that reproach not fall upon you, that this deer would have acted against you with its strength, had not the lord of the army swiftly checked it with a sharp feathered arrow." Likewise, even the mixed \[type\]: "If he had not united this pair possessing beauty envied by one another, the effort of the Lord of Creatures in creating form in this couple would have been in vain." Having understood even a present failure of action purely through some means of knowledge, one uses \[it\]. For example: "Would he have done \[it\]? Would he also have done \[it\]?" And as in: "How could the serpent have supported the earth with hoods soft as lotus-stalks, if you were not upholding it from the base of the netherworld?" Likewise, the mixed \[type\], as in: "The earth would have sunk into the water, its bonding of the lord of mountains slipped away, if you, resplendent like Nārāyaṇa, were not sustaining it." Thus it is said. The indefinite is that in which the distinctions of past, future, and so forth have disappeared. It is sixfold: the domain of the potential (liṅ), the domain of the imperative (loṭ), the domain of the present (laṭ), the domain of the future (lṛṭ), the domain of \[gerundive suffixes such as\] tavya, etc., and the domain of \[infinitive and absolutive suffixes such as\] tumun, etc. > — English (machine translation) (machine translation) ### [5.p1.9](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1.9) teṣu liḍviṣayo yathā--kaṭaṃ kuryāt, ciraṃ jīyāt, kathaṃ tatrabhāvān vṛṣalaṃ yajayet, api śirasā parvataṃ bhidyāt, saṃbhāvayāmi bhuñjītabhavān, kālo'yaṃ yadbhūñjīta bhavāniti | loḍviṣayo yathā--upādhyāyascedāgacchati āgantā āgamiṣyati vā, atha tevaṃ chando'dhīṣva | kuru kaṭaṃ prāptaste kālaḥ kaṭakāraṇe, ciraṃ jīvatu bhavān kimiha bavān karotu, lunīhi lunīhītyevāyaṃ lunāti alāvīt laviṣyati veti | laḍviṣayo yathā--kadā bhuṅakte karhi bhuṅkte, api natrabhāvan vṛṣalaṃ yājayati, jātu tatrabhavānvṛṣalaṃ yājayati, kañcijjīvati me māta, kaṃ vā vibhūtayo na madayantīta i| lṛḍviṣayo yathā--andho nāma parvatamārokṣyati uta daṇḍaṛ patiṣyati, kataro nāma vṛṣalaḥ, yaṃ tatrabhavān vṛṣalaṃ yājayiṣyati, na marṣayāmina śraddadhe nāvakalpayāmi yattatrabhavānvṛṣalaṃ yājayīṣyati, pratyekaṃ viniyuktātmā kathaṃ na jñāsyasi, prabho, iti | tavyādiviṣayo yathā--svādhyāyo'dhyetavyaḥ, brāhmaṇo na hantavyaḥ, pitaro vandanīyāḥ, guravo mānanīyāḥ, kṛtyaṃ na bāvayet, kāryaṃ na kuryāditi | tumunādiviṣayo yathā--bhoktumaicchat icchati eṣiṣyati vā, bhuktvā abrājīt vrajati vrajiṣyati vā, adhītyāsnnāsīt snnāti snnāsyati vā, coraṅkāramākrukṣat ākrośati ākrokṣyati vā, pāyaṃpāyamāsisīṣṭa āste āsiṣyate vā, raipoṣamapuṣat puṣyati pokṣyati veti | kālāntarasampṛktassaṅkīrṇaḥ ; saṅkaraścānekākāratvādivattayā na śakyate nirdiṣṭumiti bhaṅnarviāhārthaṃ tu ṣoḍhaivodāhiyate | sa bhūtabhītānadyatanayoḥ yathā--anyebhyo vā abuṃkṣmabi | bhaviṣyadbhaviṣyadyanadyatana.yoryathā--adya śvo vā gamiṣyati | > Among these, the domain of liṅ is, for example: "He should make a mat"; "May he live long"; "How could your honor officiate for an outcaste?"; "Could he split a mountain with his head?"; "I think your honor might eat"; "It is time that your honor should eat." The domain of loṭ is, for example: "If the teacher comes, has arrived, or will come, then study the Veda"; "Make a mat, the time has come for you to make a mat"; "May your honor live long"; "What should your honor do here?"; "'Reap, reap!'—thus he reaps, has reaped, or will reap." The domain of laṭ is, for example: "When does he eat? At what time does he eat?"; "Does your honor indeed officiate for an outcaste?"; "Could your honor ever officiate for an outcaste?"; "Does my mother still live?"; "Or whom do riches not intoxicate?" The domain of lṛṭ is, for example: "Will a blind man really climb a mountain, or will a staff fall?"; "Which indeed is the outcaste for whom your honor will officiate?"; "I cannot bear, I do not believe, I cannot imagine that your honor will officiate for an outcaste"; "Having your mind applied to each \[matter\], how will you not know, O Lord?" The domain of tavya, etc. is, for example: "One's own sacred text is to be studied"; "A brāhmaṇa is not to be killed"; "Parents are to be revered"; "Teachers are to be honored"; "One should not bring about what should not be done"; "One should not do what ought not to be done." The domain of tumun, etc. is, for example: "He wished, wishes, or will wish to eat"; "Having eaten, he went, goes, or will go"; "Having studied, he sat, sits, or will sit"; "Calling him a thief, he reviled, reviles, or will revile"; "Drinking repeatedly, he wished to sit, sits, or will sit"; "He throve, thrives, or will thrive in increase of wealth." The composite is that which is conjoined with another tense; and because the mixture is of manifold forms, it cannot be defined strictly as this or that; therefore, for the sake of everyday convention, it is exemplified merely in a sixfold manner. It occurs between past and past non-current, as in: "Or we ate before others." Between future and future non-current, as in: "Today or tomorrow he will go." > — English (machine translation) (machine translation) ### [5.p1.10](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1.10) bhūtabhaviṣyadanadyatanayoryathā--agniṣṭomayājakasya putrau janitā | bhūtānadyatanabhaviṣyatoryathā--bhāvikṛtyamāsīt | vartamānaparokṣayoryathā-- krodhaṃ prabho saṃhara saṃhareti yāvadgiraḥ marūtāṃ caranti | tāvatsa vahnirbhavanetrajanmā bhasmāvaśeṣaṃ madanaṃ cakāra || bhaviṣyadvartamānaparokṣāṇāṃ yathā-- sāṭomurvīmaniśaṃ nadanto yaiḥ plāvayiṣyanti samantato'mī | tānyekadeśānnibhṛtaṃ payodhesso'mbhāṃsi meghānpibato dadarśa || iti | 5.6. vartamānasya bhaviṣvadbhūtayoranuprasene prakīrṇaḥ | sa bhaviṣyadanupraveśe āśaṃsāyāṃ yathā--upādhyāyaścedāgacchati yuktā vyākaraṇamadhīmahe | lipsāyāṃ yatā--kopayato bhojayati yāvat | purāyoge yatā--yāvadbhuṅakte, parā vrajati | sāmīpye yathā--kadā grāmaṃ gamiṣyasi, eṣa gacchāmi, gacchantameva māṃ viddhi | evaṃ bhūtānupraveśe'pi bhūtasāmīpye yathā--kadā grāmādāgato'si ? eṣa āgacchami, āgacchantameva māṃ viddhi | pṛṣṭāprativacane yathā--ayi bhoḥ kaṭamakārṣīḥ, kaṭaṃ devadatta nanu karomi, ayaṃ nu karomīti | bhaviṣyato bhūtānupraveśe bhūtasya bhaviṣyadanupraveśāṃ viprakīrṇaḥ | sa bhaviṣyato bhūtānupraveśe yathā--smarasi devadatta kāśmīreṣu vatsyāmaḥ, abhijānāsi kaliṅgeṣu vatsyāmaḥ tatraudanaṃ bhokṣyāmahe, smarasi yatkāśmīreṣu vatsayāmaḥ yattatraudanaṃ bhokṣyāmaha iti | yathā vā-- smaratyado dāśarathirbhavanbhavānamuṃ vanāntādvanitāpahāriṇam | payodhimābaddhacalajjalāvilaṃ vilaṅghya laṅkāṃ nikāṣā haniṣyati || iti | bhūtasya bhaviṣyadanupraveśo yathā-- māsma kārṣīḥ, māsma karoḥ, devascedvṛṣṭassampannāḥ śālayaḥ iti | > Between past and future non-current, as in: "Two sons will be born to the sacrificer of the Agniṣṭoma." Between past non-current and future, as in: "It was an act to be done." Between present and remote past, as in: "While the words of the gods, 'Restrain, O Lord, restrain your wrath,' were still traveling, in that instant the fire born of Śiva's eye reduced Kāma to mere ashes." Of future, present, and remote past, as in: "He beheld the clouds drinking water from a single part of the ocean, by which \[waters\], rumbling ceaselessly, these \[clouds\] will flood the earth all around with torrential rain." Thus \[it is classified\]. 5.6. The dispersed is the entry of the present into the future and the past. There, regarding the entry into the future, in \[the sense of\] hope, as in: "If the teacher comes, we attentively study grammar." In \[the sense of\] desire, as in: "As long as he feeds the one who is angry." In conjunction with purā, as in: "While he eats, \[before\] he goes away." In proximity, as in: "When will you go to the village? Here I go; consider me as already going." Likewise, even upon entry into the past: in proximity to the past, as in: "When did you come from the village? Here I come; consider me as already coming." In question and answer, as in: "Hey, sir, did you make the mat? Devadatta, surely I am making the mat; here I am making it." The widely dispersed is the entry of the future into the past and the entry of the past into the future. There, in the entry of the future into the past, as in: "Do you remember, Devadatta, we shall dwell in Kaśmīr?"; "Do you recollect, we shall dwell in Kaliṅga, there we shall eat rice?"; "Do you remember that we shall dwell in Kaśmīr, that we shall eat rice there?" Or as in: "Does the son of Daśaratha, having become yourself, remember that \[demon\] who carried off the woman from the forest edge, whom he will slay near Laṅkā having crossed the ocean turbid with surging, roiling waters?" The entry of the past into the future is, for example: "Do not do it!"; "Do not perform it!"; "If the god has rained, the rice crops have turned out well." > — English (machine translation) (machine translation) ### [5.p1.11](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1.11) yathā vā-- apakartā'hamasmīti mā te manasi bhūdbhayam | mā sma samīntinī kācijjanayetputramīdṛśam |. jātaścāyaṃ mukenduste bhrukuṭīpraṇayī punaḥ | gataṃ ca vasudevasyakulaṃ nāmānaśeṣatām || iti | atha kathaṃ nityapravṛttasya vartamānaprāptāvapi tasthuḥ sthāsyanti girayaḥ, mārge kūpo'bhūt, kūpo bhaviṣyatīti bhūtabhaviṣyatkālaviṣayaḥ prayogo bhavati | ucyate | hehayādiveśeṣu ye rājāno babhuvuḥ teṣāṃ yāḥ kriyāḥ tāsāmatītatvat tatsambandhavivakṣāyāṃ bhūtakālaviṣayaṃ pratyayaṃ prayuṅkte, hehayarājye'pi parvatā ityanena tasthuriti | tathā āgāmimanvantareṣu ye rājāno bhaviṣyanti teṣāṃ yāḥ kriyāstāsāṃ bhaviṣyatvāttatsambandhavivakṣayāṃ bhaviṣyatkālaviṣayaṃ pratyayaṃ prayuṅkte | yadā balirindro bhaviṣyati tadāpītthameva parvatāḥ sthāsyantīti | evaṃ kūpasyāpi bhūtabhaviṣyaddarśanakriyāsambandhāt abhūdabhaviṣyatīti kriyābhisambandho na virudhyata iti | upagraho'pi prakṛtyarthopādhireva | kaḥ punarasau parasmaipadātmanepadobhayapināmātmanepadaparasmaipadayoganimittamarthaviśeṣaḥ | taduktam | ya ātmanepadādbhedaḥ kkacidarthasya gamyate | parasmaipadato vāpi manyante tamupagraham || 5.7. yathā--nāthati nāthate, śapati śapate, āhvayati āhvayate, pratijānāti pratijānīta iti | atrāśiṣi nāthaḥ, śapa upālambhane, spardhāyāmāḍaḥ, sampratibhyāmanādhyāne, jñā ātmanepadaṃ ; śeṣe parasmaipadamityarthabhedāḥ | evaṃ miṇḍo bhīṣayate, kuñcikayainaṃ bhāyayati, jaṭilo vismapayate,matyainaṃ vismāpayati | śyeno vartikāmullāpayate, kastvāmullāpayati, saṃpravadante grāmyāḥ, saṃprapadanti śakunaya iti | > Or as in: “Let there be no fear in your mind, thinking, ‘I am a wrongdoer!’ / May no woman ever bear such a son! / And this moon of your face has again become intimate with a frown, / and the family of Vasudeva has gone to having only its name remaining.” / Now, why is there the usage of the past and future tenses—such as “The mountains stood \[and\] will stand,” “There was a well on the road, \[and\] there will be a well”—even when the present is obtained for an eternally persisting \[entity\]? / It is answered: As for those kings who existed in the kingdoms of the Haihayas and elsewhere, because their actions are past, an affix belonging to the domain of past tense is employed when intending the connection with them, as in: “By this \[it is meant that\] the mountains stood even during the reign of the Haihayas.” Likewise, as for those kings who will exist in future manvantaras, because their actions are future, an affix belonging to the domain of future tense is employed when intending the connection with them, as in: “When Bali will be Indra, even then the mountains will stand just so.” Thus, for a well too, because of its connection with the past and future actions of seeing, the connection with actions—such as “it was” \[and\] “it will be”—is not contradicted. / Conjugational disposition too is indeed an adjunct of the base-meaning. What, then, is this? It is a particular distinction in meaning that is the cause of the connection with the middle voice and active voice for \[roots\] that take the active voice, the middle voice, or both. That has been said: “The difference of meaning that is understood somewhere from the middle voice / or from the active voice, that they consider to be conjugational disposition.” \[5.7.\] As in: nāthati, nāthate; śapati, śapate; āhvayati, āhvayate; pratijānāti, pratijānīte. Here, \[the root\] nāth- in wishing, śap- in rebuking, hvā- with ā- in rivalry, and jñā- after sam- and prati- when not remembering take the middle voice; elsewhere they take the active voice—such are the distinctions of meaning. Likewise: a rogue terrifies \[miṇḍo bhīṣayate\]; he frightens him with an iron rod \[kuñcikayainaṃ bhāyayati\]; the ascetic amazes \[jaṭilo vismapayate\]; he causes him to wonder through intellect \[matyainaṃ vismāpayati\]; a falcon provokes the quail to cry out \[śyeno vartikāmullāpayate\]; who is causing you to cry out? \[kastvāmullāpayati\]; the villagers converse together \[saṃpravadante grāmyāḥ\]; the birds twitter together \[saṃpravadanti śakunayaḥ\]. > — English (machine translation) (machine translation) ### [5.p1.12](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.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 \[too\]”; > — English (machine translation) (machine translation) ### [5.p1.13](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1.13) śeṣātkartari parasmaipadam | rajyati vastraṃ svayameva, kuṣyati pādassvayameva, rajyate vastram, kuṣyate pādamiti, upaskāranimitto yathā--anuparābhyāṃ kṛñaḥ | itaretarānyonyopapadāñca, anukaroti parākaroti, itaretasya vyatilunanti, anyonyasya vyatilunantīti | upaskārārthanimitto yathā--samo'kūjane, āṅodo'nāsyaviharaṇe, udo'nūrdhvakarmaṇi, prāderajādyantarādyujerayajñapātreṣu, saṃkrīḍanti śakaṭāḥ, vyāghro mukhaṃ vyādadāta, āsanāduttiṣṭhati, yajñapātrāṇi prayunaktīti | ubhayapadayogaprakṛtinimitto yathā--vākyaṣaḥ, anupasargādvā, lohitāyati lohitāyate, krāmati kramata iti | praqṛtyarthanimitto yathā--vibhāṣākarmakāt vibhāṣā vipralāpe, uparamiti uparamate, saṃpravadanti mauhūrtāḥ saṃpravadante mauhūrtā iti | pratyayārthanimitto yatā--rajāyati rajyate, kuṣyati kuṣyate, kuṣirajauḥ prācāṃ śyan, parasmaipadaṃ ca karmakartari, iti | upaskāranimitto yathā-- upasargādasyātyūhyorvā, udasyati udasyate, samūhati samūhata iti | upaskārārthanimitto yathā--vā lupsāyām, vibhāṣopapadena pratīyamāne, bhikṣuko brāhmaṇākulamupatiṣṭhati upatiṣṭhate, brāhmaṇassvaṃ yajñaṃ yajati, yajata iti | evamanye'pi hetulakṣaṇābhīkṣṇyabhṛśārthagarhākauṭilyasākalyapūrvakālatādarthyādayaḥ prakṛtyarthopādhiviśeṣā veditavyātaḥ | yathā--adhīyāno vasita, pacannāste, punaḥpunaḥ paṭhati-pāpaṭhyate, punaḥpunaḥ pacati pāpacyate, garhitaṃ dahati-dandahyate, kuṭisaṃ krāmati caṅkramyate, kanyādarśaṃ varayati, bhuktvā vrajati, bhoktuṃ vrajantīti | > “From the rest, the active voice \[is used\] in the sense of the agent”; \[as in\] rajyati vastraṃ svayameva, kuṣyati pādaḥ svayameva, rajyate vastram, kuṣyate pādam. Caused by a modifier is as in: “From kṛ- after anu- and parā-”; “And when preceded by itaretara and anyonya”; \[as in\] anukaroti, parākaroti, itaretasya vyatilunanti, anyonyasya vyatilunanti. Caused by a modifier's meaning is as in: “From \[krīḍ- preceded by\] sam- when not meaning creaking”; “From dā- preceded by ā- when not opening the mouth”; “From \[sthā- preceded by\] ud- when not meaning the action of rising”; “From yuj- preceded by pra- and other \[prefixes\] beginning with a vowel, when not referring to sacrificial vessels”; \[as in\] saṃkrīḍanti śakaṭāḥ, vyāghro mukhaṃ vyādadāti, āsanāduttiṣṭhati, yajñapātrāṇi prayunakti. / The connection with both voices caused by the base is as in: “Optionally after \[denominatives ending in\] yaṅ”; “Or without a prefix”; \[as in\] lohitāyati, lohitāyate, krāmati, kramate. Caused by the base-meaning is as in: “Optionally from an intransitive \[verb\]”; “Optionally in prattling”; \[as in\] uparamati, uparamate, saṃpravadanti mauhūrtāḥ, saṃpravadante mauhūrtāḥ. Caused by the affix-meaning is as in: rajyāti, rajyate, kuṣyati, kuṣyate, according to: “According to the Easterners, śyan \[is used\] after kuṣ- and rañj-, and the active voice in the reflexive agent.” Caused by a modifier is as in: “Optionally from as- and ūh- after a prefix”; \[as in\] udasyati, udasyate, samūhati, samūhate. Caused by a modifier's meaning is as in: “Optionally in desiring”; “Optionally when indicated by a co-occurring word”; \[as in\] the beggar attends upon the brāhmaṇa's family \[bhikṣuko brāhmaṇakulamupatiṣṭhati, upatiṣṭhate\]; the brāhmaṇa performs his own sacrifice \[brāhmaṇaḥ svaṃ yajñaṃ yajati, yajate\]. / In this way, other particular adjuncts of the base-meaning are also to be recognized, such as cause, sign, frequent repetition, excessive degree, censure, crookedness, entirety, prior time, serving the purpose of that, and so on. For instance: adhīyāno vasati, pacannāste; he reads again and again \[punaḥpunaḥ paṭhati / pāpaṭhyate\]; he cooks again and again \[punaḥpunaḥ pacati / pāpacyate\]; he burns contemptibly \[garhitaṃ dahati / dandahyate\]; he walks crookedly \[kuṭilaṃ krāmati / caṅkramyate\]; kanyādarśaṃ varayati; bhuktvā vrajati; bhoktuṃ vrajanti. > — English (machine translation) (machine translation) _First 13 of 22 passages. [Read on](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p1.1) — English, machine translation ## Linked texts (7) - [Vaiyākaraṇasiddhāntakaumudī (another edition)](https://indike.org/pramana/in.vedanga.vyakarana.prakriya.siddhantakaumudi*alt.21.26.p13) — Sanskrit - [Śiśupālavadha](https://indike.org/pramana/in.lit.kavya.mahakavya.krsna.sisupalavadha.1.68) — Māgha, Sanskrit - [Aṣṭādhyāyī as in the Kāśikā (word-split digital edition, P. M. Scharf)](https://indike.org/pramana/in.vedanga.vyakarana.astadhyayi*scharf.3.1.90) — Sanskrit - [Vulgate (Mallinātha's text)](https://indike.org/pramana/in.lit.kavya.mahakavya.rama.raghuvamsa*vulgate.7.14) — Sanskrit - [Śārṅgadharapaddhati](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.sarngadharapaddhati.13.15) — Śārṅgadhara, Sanskrit - [Subhāṣitasudhānidhi](https://indike.org/pramana/in.lit.subhasita.subhasita.daksina.subhasitasudhanidhi.49.4) — Sāyaṇa, Sanskrit - [Alaṅkāramahodadhi](https://indike.org/pramana/in.art.alamkara.sahitya.alankaramahodadhi.3.47) — Narendraprabha, Sanskrit --- Source: [https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p1) · Pramāṇa