Shringaraprakasha 6.p1.44

6.p1.44

yathaā hyaupagavaḥ, kāpaṭavaḥ, opamanyava ityupaguprabhṛtīnāmāvāpodvāpayora'pi tasyāpatyamiti pratyayārtho'nuvartate tathā pacati paṭhati gacchatītyādāvapi karotyartho'nuvartamāno dṛśyate | tathāha; yadā pacatītyākhyāsito bhavati tadā pākaṃ karotīti vākyaṃ vyākhyātāraḥ prayuñjate | tatra pākaśabdena dvitīyāntena sādhyaṃ prakṛtyarthaṃ, kṛrtavyāpāraṃ tu karotīti padena vyācakṣate | apica kiṃ karoti devadatta iti pṛṣṭāssanto dvaye vaktaro bhavanti pacatīti. pākamiti | tadidamibhayarūpamapyutatramekārthe ; anyāthā na tena praṣṭā pratyāyyeta | tasmātpākaṃ karotīti padadvayasya yo'rthassa eva pacatītiyekapadasyati, āha | na pratyayātkartṛsaṅkhyāvyatirekeṇa dhātvarthātirikto vyāpāraḥ pratīyeta, pratīyeta cet karotītaytrāpi pratayeta | taduktam ----- yathā pākaṃ karotīti vyavahāro vibhāgataḥ | tathā kāraṃ karotīti pratitirnāsti laukikī || tasyāḥ kiṃ bījamiti cet kṛbhyastīnāṃ kriyāsāmānyavacanatvam | na ca sāmānye sāmānyani bhavanti, yathāhi yajeta dadyājjuhuyāditi karotisāmānyamavagamyate naivamasti bhavati | karotīti | nanu ca kathaṃ karotyarthaḥ karotiśbadānnāvagamayate | na nāvagamyate | kintu yāgādiviśeṣānavacchinno nānuṣṭhānayogyo bhavati | evaṃ tarhi mābhūtpratyayārtho bhavānā prakṛtyartho bhaviṣyati | yathāhi śabaloyādīnāmanugataṃ gorupamavabhāsate vyāvṛttaṃ ca śābaleyādirūpaṃ evaṃ yāgādikarmaṇāmanugataṃ vyāpārarūpavabhāsate | parasparavibhaktaṃ ca yāgādirūpaṃ tatra yadanugataṃ karotisāmānyaṃ sā bhāvatā, yadvyāvṛttaṃ yāgādikaṃ sa dhātvarthaḥ |

For just as in aupagavaḥ, kāpaṭavaḥ, and aupamanyavaḥ, even when [bases such as] Upagu and the like are inserted and removed, the affix-meaning "his offspring" persists, so too in pacati, paṭhati, and gacchati, the meaning of "does" is seen to persist. Thus it is said: when one wishes to explain pacati ("cooks"), commentators employ the sentence pākaṃ karoti ("makes/does cooking"). There, by the word pāka ending in the accusative case, they explain the base-meaning to be effected, while by the word karoti they explain the agent's operation. Moreover, when asked, "What is Devadatta doing?", there are two kinds of speakers: [one says] "He is cooking" (pacati); [another says] "[He is doing] cooking" (pākam). This two-fold answer has the very same meaning; otherwise, the questioner would not be informed by it. Therefore, whatever is the meaning of the two-word phrase pākaṃ karoti, that alone is the meaning of the single word pacati. He says: [Objection:] Apart from the number of the agent, an operation over and above the root-meaning would not be understood from the affix; if it were understood, it would also be understood in karoti ("does"). As it is said: / Just as the usage pākaṃ karoti ("he does cooking") exists analytically, / so the ordinary cognition kāraṃ karoti ("he does doing") does not exist. / If you ask what the cause of this is, it is that the roots kṛ, bhū, and as denote the generic class of action. And generic forms do not exist within a generic class; for just as in yajeta, dadyāt, and juhuyāt, the generic sense of karoti is understood, it is not so in asti, bhavati, and karoti. / [Reply:] But how is the meaning of karoti not understood from the word karoti? It is not that it is not understood; however, since it is not delimited by particulars such as sacrifice, it is not fit for execution. If so, then let bhāvanā (productive operation) not be the meaning of the affix; it will be the meaning of the base. For just as the universal bovine form appears as conforming across dappled cows and the like, while the form of being a dappled cow and so forth appears as differentiated, so an operational form appears as conforming across acts such as sacrifice, while the forms of sacrifice and so forth are mutually distinguished. There, that which is the conforming generic sense of karoti is bhāvanā, and that which is differentiated—sacrifice and so on—is the root-meaning.