[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) › 6.p1.19 # Shringaraprakasha 6.p1.19 Śṛṅgāraprakāśa 6.p1.19 - **Language:** Sanskrit ### [6.p1.19](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.6.p1.19) yadyapi svārthamupasarjanapadānyabhiniviśante, tathāpyādhāya pradhāne rūpabhedamupagṛhītārthātiśayanibandhanamuttarakālaṃ svārthamujjhanti |atastadā rūpabhedānugataḥ puruṣārtho nivṛtta'pyupasarjanapadārthe viśiṣṭa eva pratīyate | na hyatiśayādāyinimittasanimittasannidhānakālamātrānuvartinastadāhitā viśeṣāḥ | api tu nimittavyavāye apyunuvartante | tatra yathā śaradarkaraśmisaṃtāpodabhutenāntaśśarīratejasā jvassamudīryamāṇo nātapasparśavarjanamātreṇa pratikriyate | yathā vā pradīptatejassaṃyogapratilabdhajanmāno rūparasagandhasparśāviśaṣāḥ dūrotsārite'pi tejasi yāvadāyadhāramavatiṣṭhante, tathopasarjanapadārthopahitaḥ pradhānarūpātiśayaḥ tadarthāstamaye'pi prayāsyaviśeṣāvacchedanimittaṃ bhavati | yadivopasarjanaśrutimarthaviśeṣabhidhānasāmarthyavatīmavadhṛtavataḥ tadavasāyopahitasaṃskāravṛttilābhaprāpitajanmā tadarthaparicchadeḥ parityaktārthāyāmapi śrutau rūpasāmānayādapahṛtabuddheranavagatārthaparityāgasya pravartate | tatastadupahitaviśeṣaṃ pradhānameveti | nanu ca yadi tasyā eva śruteḥ prayogadarśanābhyāsasāmarthyattamevārthe pratipadyate kaḥ svārthaparityāgaḥ | na hi śrūtau tasyāṃ bhastrāyāmuvopakaraṇaviśeṣāḥ kṛtasanniveśāḥ padārthāḥ | kiṃ tarhi te śabdarūpadarśanānumeyāḥ, tadihāpi tathaiveti kimavahīyate svārthasya ? naivam; nivṛtte'pi svārthe'nvayato'rthāḥ pratīyante | tadyathā--ghṛtaghaṭastailaghaṭa iti | niṣiktepi ghṛte taile vā anayoḥ ghṛtaṃ tailaṃ vā ghaṭaviśaṣaṇaṃ bhavati | ayaṃ ghṛtaghaṭastailaghaṭa iti | viṣaya upānyāso bhavati | > Even if the subordinate words enter into their own meaning, nevertheless, having imparted a variation of form to the principal \[word\]—a cause for an enhancement of the grasped meaning—they abandon their own meaning at a subsequent time. Therefore, at that time, even when the meaning of the subordinate word has ceased, the meaning of the word "man," conformed to that variation of form, is understood as qualified indeed. For the special properties imparted by a cause that bestows an enhancement do not persist only during the time of the presence of that cause; rather, they persist even when the cause is separated. In that regard, just as a fever produced by the internal bodily heat aroused by the scorching rays of the autumn sun is not cured merely by avoiding the touch of sunlight; or just as the particular qualities of color, taste, smell, and touch produced by contact with blazing heat remain as long as the substratum lasts, even when the heat is removed far away; so the enhancement of the principal form imparted by the meaning of the subordinate word becomes the cause of delimiting the particular \[meaning\] to be conveyed, even when that \[subordinate\] meaning has disappeared. Or, for one who has comprehended that the subordinate word-form possesses the capacity to express a specific meaning, the delimitation of that meaning—whose birth is brought about by the operation of the mental impression imparted by that ascertainment—proceeds even when the word-form has abandoned its meaning, because the intellect is captivated by the similarity of form and has not noticed the abandonment of meaning. Therefore, it is the principal alone that has that specific property imparted to it. Objection: If, through the power of habit from observing usage of that very word-form, one understands that very meaning, what abandonment of its own meaning is there? For word-meanings are not arranged inside that word-form like specialized tools in a leather bag. What then? They are inferable from seeing the form of the word. Since it is just so here as well, what is lost of its own meaning? This is not so; even when its own meaning has ceased, meanings are understood from connection. For example: "a ghee-jar," "an oil-jar." Even when the ghee or the oil has been poured out, the ghee or the oil becomes a qualifier of the jar in these cases: "This is a ghee-jar," "an oil-jar." This is an explanation of the topic. > — English (machine translation) (machine translation) - [Previous: 6.p1.18](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.6.p1.18) - [Next: 6.p1.20](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.6.p1.20) - [Up: 6.p1](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.6.p1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.6.p1.19) — English, machine translation --- Source: [https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.6.p1.19](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.6.p1.19) · Pramāṇa