Shringaraprakasha 6.p1.37

6.p1.37

tadudamuktaṃ bhagavākṣapādena, vyaktayākṛtijātayastu padārthā iti tuśabdo viśeṣārthaḥ, kiṃ viśeṣyate ? guṇapradhānabhāvasyāniyamena śabdārthatvam | ataḥ sthite'pi tadvato vātyatve kkacitprayoge jāteḥ prādhānyaṃ vyakteraṅgabhāvaḥ, yathā --- gauḥ padā na spaṣṭavyeti sarvagavīṣu pratiṣedho'vagamyate | kkacidvyakteḥ prādhānyaṃ vyakteraṅgabhāvaḥ, yathā--gāṃ muñca gāṃ badhāneti, niyatāṃ kāñcidvyaktimuddiśya prayujyate | kkacidākṛteḥ prādhānyaṃ vyakteraṅgabhāvaḥ, jātistu nāstyeva | yathā--puṣṭamayyo gāvaḥ kriyantāmiti, tatsānniveśacikīrṣayā prayoga iti | guṇaśabdāstu kecit svajātyavacchinnaṃ guṇamabhidhāya tavatyeva viramanti | kecittu guṇamabhidhāya dravyamapyākṣipanti | tatsāmānadhikaraṇye prayogadarśanāt | guṇaikaniyatāstāvadgandharūparasādayaḥ | gandhātvādivyavacchinnagandādiguṇavācinaḥ || teṣāṃ na dravyaparyāntā vṛttiḥ kkacana dṛśyate | na gandhaḥ padmamityasti sāmānādhikaraṇyadhīḥ || guṇaṃ śuklādiśabdāstu kathayantastaśrayam | dravyamapyākṣipantyeva śuklo'śva iti darśanāt || kriyāśabdāstu vividhāḥ kecitkartari karmaṇi | karaṇe ca prayujyante kecidbhāne'vadhāvapi || kartrādivacanāstāvannimittīkṛtya kāṃcana | kriyāṃ tadyogini dravye vartante pācakādayaḥ || yatrāpi tatakriyāyogastadānīṃ nopalabhyate| tatrāpi yogyātāṃ dṛṣṭvā śabdaṃ santaḥ prayuñjate || anye pūrvāparībhūtasvabhāvaparihārataḥ | siddharūpatayā prāhuśśabdāḥ pākādayaḥ kriyam || anyatpravṛttau śabdasya nimittamavagamyate | abhidheyaṃ tataścānyadityayaṃ prathamaḥ kramaḥ || 6.20.

This is what was said by the revered Akṣapāda: ‘Individual, form, and universal are word-meanings.’ The word "tu" (‘but’) indicates distinction. What is distinguished? That being word-meaning occurs without fixed order of predominance and subordination. Hence, although expressibility of the possessor of that is established, in some usage the universal is primary and the individual is subordinate, as in: ‘a cow should not be touched with the foot’, where a prohibition across all cows is understood. In some, the individual is primary and the individual is subordinate [to the act], as in: ‘release the cow, tie up the cow’, which is used with reference to a specific individual. In some, the form is primary and the individual is subordinate, while the universal is not present at all, as in: ‘let cows of flour be made’, a usage from the desire to make their particular arrangement.

Words for qualities, however, having denoted a quality delimited by its own universal, in some cases cease right there. But in other cases, having denoted a quality, they also imply the substance, because their usage in co-referentiality with that is observed.

First, smell, color, taste, and the like are restricted solely to quality,
expressing qualities of smell and the like delimited by smellness and the like.
Their operation extending up to a substance is nowhere seen;
there is no cognition of co-referentiality such as ‘the smell is the lotus’.
Words like "white", however, while stating a quality, also definitely
imply its substratum, the substance, because one observes: ‘the horse is white’.

Action-words, however, are diverse: some are used for agent, for patient,
and for instrument, while some are used for the act, and also for starting point.
First, words expressive of agent and the like, taking some action
as their occasion, operate on a substance connected with that, as in "cook" and the like.
Even where the connection with that action is not perceived at the time,
there too the wise use the word seeing suitability.
Other words, like "cooking", abandoning the nature of becoming sequential,
speak of action in an accomplished form.
One cause is understood for the application of a linguistic sound,
and what is denotable is other than that: this is the primary order. (6.20)