[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) › [Śṛṅgāraprakāśa](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa) › [English (machine translation)](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt) › 5.p2 # Shringaraprakasha 5.p2 English (machine translation) 5.p2 - **Language:** English ### [5.p2.1](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.1) … thus. A modifier \[is seen\] as in: \*kartavyaṃ\* ('to be done'), \*pācakaḥ\* ('cook'), \*subodham\* ('easy to understand'). What is denoted by a secondary derivative affix (\*taddhita\*) is twofold: having an expected action, and having an unexpected action. Between these two, having an expected action is as in: \*iṣṭī yajñe\* ('desirous in sacrifice'), \*parigaṇitī yājñikye\* ('reckoning in rituals'), \*āmnātī chandasi\* ('well-versed in metrics'), \*adhītī vyākaraṇe\* ('studious in grammar'), \*kṛtapūrvī kaṭam\* ('having previously made a mat'). Having an unexpected action is as in: \*pākena nirvṛttaṃ pākimaṃ\* ('produced by cooking, \*pākima\*'), \*sekena nirvṛttaṃ sekimaṃ\* ('produced by sprinkling, \*sekima\*'), \*kuṭṭena kuṭṭimaṃ\* ('inlaid by hammering, \*kuṭṭima\*'), \*karaṇena kṛtrimaṃ\* ('artificial by fabrication, \*kṛtrima\*'), \*śyenapāko 'syāṃ tilapāko 'syāṃ kriyāyāṃ śyainaṃpātā tailaṃpātā\* ('a cooking-like-a-falcon in this action, a sesame-cooking in this action: \*śyainaṃpātā\*, \*tailaṃpātā\*'). The supplementation (\*upaskārārtha\*) is a modifier of the word-meaning operating by means of both the morphological base and the affix. It is threefold: operating through the morphological base, operating through the affix, and operating through both. Among these, that operating through the morphological base is of six kinds, due to the distinctions of supplementation by elision (\*lopa\*), augment (\*āgama\*), sound modification (\*varṇavikāra\*), substitute (\*ādeśa\*), reversion to base form (\*pratyāpatti\*), and co-occurring nominal (\*upapada\*). Among these, the supplementation by elision, as in \[the rule\] 'elision of \*rañj\* when followed by \*ṇi\* with reference to hunting deer,' etc., is as in: 'Though bearing weapons, he walked no crooked path; surpassing the sages with his deeds of high renown, / he, free from passion, delighted the deer—what indeed can qualities not charm?' Supplementation by augment, as in \[the rule\] 'in the desire of copulation of a horse or a bull,' etc., is as in: 'For her, living through many yugas, the thirteenth \[year\] was flowing; / she, craving a bull (\*vṛṣasyantī\*), was not ashamed before her calf drinking a drop of milk.' Supplementation by sound modification, as in \[the rule\] 'and of \*svana\* preceded by \*vi\* in the sense of eating, the \[sibilant becomes\] retroflex,' etc., is as in: 'To awaken hunger from the fatigue of consumption, having drunk blood … remaining from an unresolved indigestion, / relishing morsels of flesh as side-dishes, the jackal crackled (\*vyasvaṇat\*) and barked at the child.' Supplementation by substitute, as in \[the rule\] '\*mātar\* with \*mātac\* praised in the sense of a son,' etc., is as in: 'Gaurī is his mother; these are the glories of that Kārtikeya, / upon the singing of which the glories of no one else are sung.' || 5.15. ### [5.p2.2](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.2) Supplementation by reversion to base form, as in \[the rules\] 'from a finite verb to a primary suffix, it states that', 'elision of the primary suffix and reversion to the base form', 'and the syntactic role like the morphological base', is as in: 'Vālmīki bound the ocean with rocks brought by monkeys; / Vyāsa did likewise with the arrows of Pārtha; even so, hyperbole in both appears fresh.' Supplementation by co-occurring nominal, as in \[the rule\] '\*ṇamul\* in the sense of haste regarding an ablative point', etc., with \*sthā\*, etc., is as in: 'In the house-courtyard, with a touch sweet with the dew of the night's final remnant, / rising from their beds (\*śayyotthāyam\*), the children of the lotus-gatherers walk to the chaff-fire.' || 5.16. That operating through the affix is also of six kinds, due to the distinctions of elision, augment, sound modification, infix, substitute, and voice affix (\*upagraha\*). Among these, the purpose of elision is the elision (\*luk\*) in the case of fruit and flower. For example: 'When there is excellence of color, the Karṇikāra flower grieves the heart because of its scentlessness.' Augment is as in: \*hṛṣerlemasu\* … \[or\] \*ānanairvicakase vallabhānābhitānībhirabhāvi\*. Sound modification is the substitution of \*na\* for the past participial ending of \*div\* in the sense of desiring victory. For example: 'Having been addicted to gambling (\*ādyūnaḥ\*), he, mostly supported by a stick, is like an anchorite.' Infix is \[affixation without change of meaning as in\] \*śliṣ\* in the sense of joining body parts. For example: 'Her eyes trembling with fear, the newlywed bride embraced (\*āślikṣat\*) her husband in calamity, whose magnificent glory was unmarred.' Substitute is \*tātaṅ\* in place of \*tu\* and \*hi\* in benediction. For example: 'May your mind be auspicious (\*bhavatāt\*), may you be victorious (\*jayatāt\*), live long, O king of the earth!' Voice affix is the middle voice (\*ātmanepada\*) of \*adhi-kṛ\* in the sense of overpowering. For example: 'If those like you harbor passion (\*adhikurvate ratim\*), alas! high-mindedness is destroyed without a refuge.' || 5.17. That operating through both, however, is of twelve kinds, due to the distinctions of limit (\*avadhi\*), vocative address (\*sambodhana\*), adverbial modifier, nominal modifier, syntactic complement (\*śeṣa\*), remainder (\*pariśeṣa\*), accompaniment (\*sahārtha\*), purpose (\*tādarthya\*), cause (\*hetu\*), indicator (\*lakṣaṇa\*), co-occurring nominal (\*upapada\*), and miscellaneous (\*prakīrṇa\*). Among them, the limit is the reciprocal boundary of actions and the like. It is of many kinds through distinctions such as prior time, reciprocal action, subsequent application, connection in time, connection in space, and the like. Among them, prior time is as in: 'Having marked lines of waves, the water gradually reached slackness with its subdued speed; / observing this, he delighted in the sandy bank of the ocean-wife, white as a rippling garment.' Reciprocal action is as in: 'Embracing each other with the pressing of breasts (\*stanopapīḍam\*), kissing, and chattering incessantly again and again, / borrowing from one another and begging, the night passed for the two lovers like an instant.' Subsequent application is as in: 'Having traversed those various wonders near the slopes of the Snowy Mountain, / you should proceed through that Krauñca-cleft, the gateway for geese, the path of the fame of the lord of the Bhṛgus; / along it, head to the northern direction, an expanse dark and beautiful across, / like the foot of Viṣṇu raised to subdue Bali.' Unattained application is as in: 'Before reaching that mountain (\*aprāpya parvatam\*), in these forest-grounds where Indranīla, Lodhra, and Bakula trees are spread before you, / the wind of the waves of the divine river will take away the mass of sins and the travel fatigue of you who have arrived.' Connection in time is as in: 'Thus, by pursuing the path of sensual pleasure, Kāma being favored, / he whose banner is the bull resided for one month (\*māsamekam\*) in the mansion of the mountain-king together with Umā.' Connection in space is as in: '\[... for a hundred yojanas ...\] / Ever a traveler, the Sun measures the extent of the sky.' Thus the functions of usage are budded with the seal of blazing conditioning factors; / triumphant again is the boundless expansion of the wisdom of the virtuous! || 5.18. Vocative address (\*sambodhana\*) is turning an established entity towards an action. It is of six kinds, due to the distinctions of command, prohibition, assent, reproach, question, and narration. Among these, the sense of command is as in: 'Command me in what needs to be done by you among the people of men of recognized distinction; / remembering your past favor, I desire to promote it by your command.' Prohibition is as in: 'Your face naturally smells of moist saffron, your eyes are naturally full of intoxication; / having found an abode here, what additional quality will intoxication effect, O playful woman?' Assent is as in: 'All this is fitting in you, friend: you and the thunderbolt are my two weapons; / the former of the two is blunted against great foes, but you are everywhere-penetrating and effective.' ### [5.p2.3](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.3) having observed the pale sandbars of the ocean's wives made wavy with rippling waves, he took delight. / Reciprocal action is as follows: / Clasping with pressure against the breasts, kissing, / and babbling incoherently again and again, / the night passed in a moment for the two youths / borrowing and begging from each other. / Association with \*para\* \['beyond'\] is as follows: / Having bypassed those various special sights along the flank of the Snowy Mountain, / reach the cleft of Krauñca, the swan-door, the pathway to the glory of Bhṛgupati; / through that, proceed toward the northern quarter, / dark and shining with horizontal expanse, like the foot of Viṣṇu raised to crush Bali. / Association with \*apa\* \['short of'\] is as follows: / Not reaching this mountain, these woodland tracts in front / whose lodhra and bakula trees are intertwined with nīpa blossoms; / when you have arrived at them, the wind bearing the waves of the celestial river / will dispel your heap of sins and the fatigue of the journey. / Association with time is as follows: / In this manner, having favored Kāma by resorting to the path of sensory pleasure, / the Bull-bannered Lord dwelt for one month / in the palace of the King of Mountains together with Umā. / Association with distance is as follows: / \[...\] / Ever a wanderer, the sun measures the extent of the sky. / Thus the applications are closed like buds by the stamp of manifest conditions; / yet the brilliance of intellect of the virtuous triumphs, having no shore. / 5.18. Vocative address is the directing toward oneself of an established entity for the purpose of an action. / It is sixfold, through having the sense of command, prohibition, assent, reproach, question, and narration. / Among these, that having the sense of command is as follows: / 'Command, O Lord who knows what distinguishes men, whatever you need done in these worlds; / mindful of your past favor, I desire to foster it by your command.' / That having the sense of prohibition is as follows: / 'Your face is naturally fragrant with moist wine, your eyes naturally impassioned; / having found a dwelling here, O playful woman, what further quality will intoxication produce?' / That having the sense of assent is as follows: / 'All this is fitting in you, friend: both the thunderbolt and you are my weapons; / between the two, the former's power is blunted against the mighty, while you go everywhere and accomplish everything.' ### [5.p2.4](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.4) With the sense of censure, as: / 'O woman intent on an absurd obsession! How can this hand of yours, / bound with the wedding bracelet, endure that first offence / at the hand of Śambhu with its coiled serpent?' / In the sense of a question, as: / 'Who are you, auspicious one? Whose wife are you, / or what is the purpose of your coming to me? / Tell me, knowing that the mind of self-controlled descendants of Raghu / turns away from another's wife.' / In the sense of narration, as: / 'Surely the lord of sacrifices rises to dispel the nocturnal darkness, / because the quarter of the sky with its lotus face is powdered with pollen from ketaka blossoms.' / 5.19. An adverbial modifier is an attribute of the whole composed of base and affix, through the medium of the portion that is the meaning of the base; for even when an affix is introduced in the sense of abstract action, the whole is sometimes qualified through the affix, as in 'tīvraḥ pākaḥ' (the cooking is intense), \[or\] 'tīvraṃ pākaḥ' (cooking intensely). It takes the form of a noun, an indeclinable, a primary derivative, a secondary derivative, a compound, or a prefix and so on. Among these, the nominal form is as: / 'As the favorable wind gently, gently urges you, / and this cātaka bird sings sweetly to the left, full of longing, / surely the cranes, accustomed to the season of conception, having formed a line in the sky, / will attend upon you who are delightful to the eye.' / The indeclinable form is as: / 'With the heat of midday subsided, blowing gently, / smoothing the lotuses, taking up drops of spray, / moving within the rows of waves, the breeze / gave support, as it were, to the arms of the playful women.' / The primary derivative form is as: / 'Travellers lying down in the shade of trees along the path are sleeping comfortably; / pious folk sit in the temples of Śiva like seated camels; / my friend, in that deserted bower of the arbour at midday in summer, / a moment is ready to begin for lovers equipped for an assignation with the beloved.' / The secondary derivative form is as: / 'Told a hundred times, dear friend, with very harsh words; / thrown down at \[my\] feet, shaken off by kicks of my heels a thousand times; /' ### [5.p2.5](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.5) 'how many times my brows were knitted, yet again I do not know; / still the insolent man, tormenting me, does not desist for even a moment!' / The compound form is as: / 'Be gracious, O hero! Let the thunderbolt rest. Which enemy of yours / with our arrows, his arm's prowess brought to naught, / would be afraid even of women whose lips tremble with anger?' / 5.20. Following their own \[forms\], \[an adjective is\] a modifier of syntactic roles beginning with the agent. That also is sixfold: modifier of the agent, modifier of the direct object, modifier of the instrument, modifier of the recipient, modifier of the starting point, and modifier of the locus. Among these, the modifier of the agent is as: / 'With her limbs purified by the auspicious bath, / having taken the freshly-woven silk garment, / she shone like the earth whose ablution by rain-clouds has ceased, / with blooming kāśa grass.' / The modifier of the direct object is as: / 'Wearing the floral ornaments of spring, / where rubies were defied by the aśoka, / where the splendour of gold was attracted by the karṇikāra, / and where the sinduvāra was made into a string of pearls...' / The modifier of the instrument is as: / 'With her face fragrant as a lotus, / resplendent with trembling petal-like lower lip at night, / she produced, as it were, an unbroken line of lotuses in water, / whose wealth of lotuses was ruined by a shower of frost.' / The modifier of the recipient is as: / 'Strive to make the daughter of the snowy mountain agreeable to him / whose self is restrained; / among women she alone is fit to be the soil for depositing his seed— / so it was instructed by the Self-born.' / The modifier of the starting point is as: / 'Turned back from her lower lip from which colour had departed, / and from the ball reddened with the rouge of her body, / her hand, fingers pierced from plucking sprouts of kuśa grass, / was devoted to the rosary.' / The modifier of the locus is as: \[...\] / 5.21. The rest pertains to the meaning of auxiliation. That is sixfold: the meaning of the auxiliary liṭ, the meaning of the auxiliary loṭ, the meaning of the auxiliary kṛ, the meaning of the auxiliary as prescribed by rule, the meaning of an augmentative auxiliary, and the meaning of a reduplicative auxiliary. The meaning of the auxiliary liṭ is as: / 'He did not step over the heads of the great; / he did not rise to arrogance; /' ### [5.p2.6](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.6) The dust of the golden ground, struck by his hooves, moved in a manner appropriate to its heaviness. // The sense of an auxiliary verb with the imperative is, for example: / "Attack the city, cut down the Nandana grove, steal the gems, abduct the celestial maidens!" / Thus having restrained \[the gods\], that mighty one made night and day miserable for the enemy of Namuci. // The sense of an auxiliary primary suffix is, for example: / Playfully affixing a blossom-crest that was attached to the end of a creeper, / rubbing against her breasts, a certain woman was pushed away by her lover with his heavy, broad hips. // The sense of an auxiliary verb according to rule is, for example: / If he is your beloved, then there is no benefit in these calculated offenses by a handsome man; / for a lover's offense, when dwelled upon, as it were scours the mind completely down to the roots. // The sense of an auxiliary secondary suffix is, for example: / Plunging down from the sky, cool from her lover's lap, onto a chest scratched by elephant tusks, / the garland of mandāra flowers here does not dispel the swoon of those fond of reckless deeds. // The sense of an auxiliary reduplication is, for example: / Speak, speak the truth! If once again such beauty has been seen anywhere—such a face of a frail woman— / \[...\] has not been seen in a world where the entire host of foes is conquered, through my favor by you. // 5.12. An attribute of word-meaning indicated by a particle like 'ca' and the like, as a residual category. Although it has endless varieties, six kinds are exemplified here: conjunction, disjunction, comparison, injunction, restriction, and prohibition. Among these, conjunction is, for example: / "I shall go from here!" or saying thus, she moved away, her fresh bark garment torn; / and assuming his own form, smiling, the god whose banner is the lord of bulls took hold of her. // Disjunction is, for example: / Whether radiant with ornaments or girded with serpents, clad in an elephant skin or dressed in silken cloth, / bearing a skull or crowned with the crescent moon, the form of the Universal-formed cannot be ascertained. // Comparison is, for example: / Taking the bride's hand in his hand, the son of the lotus-born shone exceedingly, / like a mango branch receiving the shoot of an adjacent aśoka creeper with its matching sprig. ### [5.p2.7](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.7) Injunction is, for example: / That very radiant beauty, that very valor, that very natural loftiness— / the prince did not differ from his cause, like a flame brought forth from a lamp. // Restriction is, for example: / "Smite the haughty women in the daytime; \[in the night?\] those separated from their lovers..." / In this way the arrival of the clouds, as it were, infused its voice into the voice of the peacocks on every mountain. // Prohibition is, for example: / The sky was not brought to its proper clarity; the darkness was not dispelled from the great mountains; / and light was not scattered upon the directions; yet the night was adorned by the cool-rayed moon. // 5.23. If there is the obtaining of an accessory cause at the time of arising, then the sense of accompaniment is threefold: denoted, implied, and intervened. Among these, denoted is of two kinds: by the word 'saha' and by its synonym. The first of the two is, for example: / O slender-thighed woman, does your mind take delight in sporting together with this royal youth / in the succession of gardens shaken by the breeze from the waves of the Śiprā? // The second is, for example: / Together with him, on the shores of the ocean where palm groves rustle, / with the drops of sweat removed by the winds bearing clove blossoms brought from distant islands... // Implied is also of two kinds: from a grammatical case ending, and from a particle. The first of the two is, for example: / Having attended to the affairs of the citizens in due time, he made love with the daughter of the king of Videha, / having made her lovely body present, as if with Lakṣmī herself eager for enjoyment. // The second is, for example: / The Creator supreme and the Person visibly manifest with the mark of Śrī followed him, / increasing his greatness with the word "Victory!", like two \[priests\] increasing fire with an oblation. // 5.14. Intervened is also of two kinds: by pervasion and by apportionment. 'For things accompanied by actions, qualities, and substances are intended by a speaker to be pervaded simultaneously, and only accompanied things are apportioned. The word 'artha', however, may also denote cessation, as in: "smoke serves the purpose of \[averting\] gnats".' Among these, by pervasion is, for example: / The bee, whose thirst was increased by her fragrant breath, wandering near her bimba-red lip, / she warded off at every moment with a lotus grasped in a hand, her glance wavering in agitation. ### [5.p2.8](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.8) By apportionment is, for example: / Although adorned with the ornaments of high birth and beauty, a woman does not appear charming to me / so long as in an assembly of women she does not hold her head, proud and respected as the wife of a hero. // 5.25. The instigation of an effect or of an effected entity toward its cause is 'being for its sake'. That is of six kinds: being for the sake of an action, being for the sake of a substance, being for the sake of an action and a substance, being for the sake of a substance and an action, being for the sake of a material cause and its modification, and being for the sake of an action and its syntactic role. Among these, being for the sake of an action is, for example: / Intending to take them back, she who stood firm in her vow deposited two things into two classes as if as a trust: / the playful grace of her movements into the slender creepers, and her tremulous glance into the female deer. // Being for the sake of a substance is, for example: / With its directions clear, its winds free of dust, and accompanied by the sound of conches and an endless shower of flowers, / that day of birth was for the happiness of all embodied beings, both stationary and moving. // Being for the sake of an action and a substance is, for example: / Although extremely pleasant to behold, that ruler of the earth did not find favor with her, / like the moon, though endowed with full digits, when hemmed in by autumnal clouds, does not delight the lotus. // Being for the sake of a substance and an action is, for example: / This form of yours is unsuited to suffering sorrow; how could disrespect occur in your father's home, O fair-browed one? / There is no violation of you by another; who would stretch out a hand to touch the point of a serpent's jewel? // Being for the sake of a material cause and its modification is, for example: / Bringing wild fruit and seasonal produce, and wild-grown grain suitable for oblations, / the daughters of the sages, noble in speech, will comfort you who have suffered a fresh calamity. // Being for the sake of an action and its syntactic role is, for example: / Leaving home for the river, you do not intend to carry water; saying "I will bathe", you resort to the bowers on the Yamunā's bank; / tying up the cows, you enter the forests of Mount Govardhana—O Rādhā, have you been struck by the sight of the son of Devakī? // 5.26. Among the special varieties of cause, an instigating \[agent\] and a syntactic role are indeed syntactic roles, whereas what is not a syntactic role is explained below: ### [5.p2.9](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.9) There, the syntactic role capable of producing an effect is sixfold: expressed by the optative and others, expressed by the present participle \[sat\], expressed by particles and others, expressed by the instrumental case, expressed by the ablative case, and expressed by the nominative and others. Among these, that expressed by the optative and others is as follows: “If a flower were set upon coral, or a pearl resting in bright coral, then it might imitate the smile of that bright-complexioned woman, whose luster is spread over her copper-red lips.” That expressed by the present participle is as follows: “Like a creeper with blossoming flowers, like the night with rising celestial lights, like a river with landing birds, she shone, not taking off her ornaments.” That expressed by particles and others is as follows: “The natural \[…\] / as if \[thinking\] thus, her pair of shanks was subjected to the ascension of anklets.” That expressed by the instrumental case is as follows: “By that daughter endowed with an orb of flashing splendor, the mother shone exceedingly, like the Vidūra country by a streak of jewel bursting forth at the sound of fresh clouds.” That expressed by the ablative case is as follows: “Therefore, O ascetic woman, whose patience is vast, this person, having acquired boldness from the condition of being a twice-born, wishes to ask you something here; unless it is a secret, you ought to answer.” That expressed by the nominative and others is as follows: “Where, though the snow has turned solid on the path, paining the regions of their toes and heels, the Kinnarī women, troubled by their heavy hips and breasts, do not quicken their slow gait.” 5.27. The cause itself when acting as an indicator is an indicant; it is sixfold: indicant of a substance, indicant of a specified state, indicant of a modification, indicant of a portent, indicant of an emotional state, and indicant of an action. Among these, the indicant of a substance is as follows: “Of the kings whose desires were manifested toward her, various amorous actions became the foremost messengers of love, like the splendor of young shoots for trees.” The indicant of a specified state is as follows: “With his beak containing a sweet cooing sound, having paced about, eager to make love, the pigeon kisses his beloved.” ### [5.p2.10](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.10) Characterised by bodily modification, for example: / "By reason of boyish nature, he is four-armed in body; by his face, resembling the full moon, he is three-eyed; / as a youth, having conquered kings with his hands, he is high; now in brilliance he is undoubtedly the sun." / Characterised by an unnatural portent, for example: / "Applying antidote dust for the snouted viper, binding a medicinal herb for the serpent, / holding in her hand a great cooling gem for the poison residing in his throat, / uttering the syllables of the mantra instructed by the old women of the family for her husband's host of goblins— / may the mountain's daughter protect \[you\], she who was both bashful and frightened at the time of marriage." / Characterised by a prior emotional state, for example: / "When she was in that state, playfully the female companion bearing the cane said: / 'Noble lady, let us go elsewhere.' Thereupon the bride looked at her, crooked with annoyance." / Characterised by an action, for example: / "Causing the hair on the limbs to bristle, creating delight in the heart, / and causing the eyes to close, this touch of the beloved begins." / 5.28. The accompanying word is sixfold: having the form of an action, having the form of a noun, having the form of a nominal meaning, having the form of an affix, having the form of a particle, and having the form of an adposition. / Among these, having the form of an action, for example: / "For the satisfaction that arises from your regard, which swells exceedingly, / even my limbs, though pervading the ends of the directions, do not suffice." / Having the form of a noun, for example: / "Nights are pleasant for them, and day is always beneficent for them, / whose unfeigned love the beloved woman does not depart from their side." / Having the form of a nominal meaning, for example: / "The youthful women wore a blossom placed in their curls, delicate with its split filaments, / which had the brilliance of an oblated fire, the beauty of the forest, a substitute for a golden ornament." / Having the form of an affix, for example: / "When she, filled with passion, stood before the king's son, her slender body concealed by the bodies of her attendants, / the desire of the bride became obvious; for concealment itself speaks desires." / Having the form of a particle, for example: / "To that beast of a king, who is under the control of a beloved's face / with long dark eyes and eyebrows curved in playfulness, homage!" / Having the form of an adposition, for example: / "After listening to that pure utterance of the guru, opening wide her ears at the end of contemplation, Bhavānī \[received it\], ### [5.p2.11](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.11) just as the earth receives the first water of Indra at the time of summer, because of intense heat." / Association with another word, opposition, context-marker, accent, histrionic gesture, and so forth constitute the miscellaneous category. / Among these, association, for example: / "Possessed of passion, the forest of your enemies, / possessing tilaka trees, endowed with the shade of beautiful campakas, and overrun with thick sandalwood and bamboo, is fit for love-making." / Association, for example: / "Rāma, followed by Lakṣmaṇa, is like another munificent Rāma; / the sky, like Kausalyā, bears the radiant splendor of the consecration." / Opposition, for example: / "These two, Hari and Bāṇa, both holding weapons out of rage, / heroes ready to strike in battle like Rāma and Arjuna." / Context-marker, for example: / "This sun (mitra) refreshes, this ocean is his friend (mitra); / that moon, too, has become an enemy; therefore, my friend, out of his unfriendliness today..." / Accent, for example: / "If the female messenger is dear to me, then she is immediately dear; / if her words are pleasing, then pleasing, pleasing words are mine as well." / Histrionic gesture, for example: / "These \[are\] we, these \[are the\] wives, this girl \[is\] the life of the family; / speak: which of these do you need, or is there truly indifference toward worthless things?" / 5.29. Nominal stem meaning is threefold: inherent word-meaning, substance, and grammatical gender. / Among these, inherent word-meaning is the very nature of the linguistic sound. / It is twofold: its own form and the object of imitation. / Between these two, its own form is twofold: capable of expressing an entity, and not capable of expressing an entity. / There, the first, for example: / "Cūḍāmaṇi is said to mean the jewel on the head; karala means what is in the middle of a necklace; / paryaṅka is said in the sense of a bed, and āveśa is also in the sense of a house." / The second, for example: / "Conjecture is expressed by such words as 'I think,' 'I suspect,' 'certainly,' 'mostly,' 'surely,' / and the word iva is also of that kind." / The object of imitation is twofold: meaningful and meaningless. / Between those two, meaningful, for example: / "When the beloved kisses her face by force, having lifted it up by catching her hair, / the gentle muttering of indignant women—'hum hum, let go, mine mine'—is victorious." / Meaningless, for example: / "Having mounted the front branch of the tree, intoxicated with pride, with its throat-cavity wide open, ### [5.p2.12](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.12) the pale pigeon announces at dawn its short and long cooing sounds along with the visarga." / 5.30. That which is heard, understood, or denoted by an expressed or unexpressed cause is substance. / It is twofold: having the form of a substrate and not having the form of a substrate. / There, that which rests upon causes of application such as universal class and so forth has the form of a substrate; as in: 'cow', 'horse', 'white', 'one', 'a measure', 'a weight', 'straight', 'prior', 'cook', 'staff-bearer', 'king's servant', 'Caitra'. / The opposite of that, not having the form of a substrate, is the meaning of particles, indeclinables, prefixes, verbal adjuncts, adpositions, and so forth; as in: "Both I and you, O slayer of Vṛtra"; "Who will accept you?"; "Who will lead him to \[it\]?"; "He wishes to go by himself." / Grammatical gender is twofold: linguistic-sound gender and semantic gender. / Between these, that which is the cause of naming the thing as 'this' \[feminine\] is the cause of grammatical formation of the linguistic sound; that which is the cause of naming the thing as 'this' \[masculine\] is masculine; from the rule regarding the augment of a neuter... the cause of grammatical formation of the thing as 'this' \[neuter\] is neuter. / And this spreads out into six varieties according to the distinction of pure, mixed, and so forth: pure, mixed, blended, subordinate, inherent, and unmanifest. / Among these, pure is the cause of a single grammatical formation: khaṭvā ('bed', f.), vṛkṣaḥ ('tree', m.), kuṇḍam ('pot', n.), woman, man, neuter. / Mixed is what admits two grammatical formations: marīciḥ ('ray', m./f.), ūrmiḥ ('wave', m./f.), artiḥ ('pain', m./f.), chardiḥ ('vomiting', m./f.), kaṣāyaḥ ('astringent', m./n.), kavāṭam ('door', m./n.). / Blended is what is endowed with three grammatical formations: taṭī, taṭaḥ, taṭam ('bank', f./m./n.); śṛṅkhalā, śṛṅkhalaḥ, śṛṅkhalam ('chain', f./m./n.). / Subordinate is that which takes the form of a modifier governed by the noun modified: śuklā, śuklaḥ, śuklam ('white', f./m./n.); paṭvī, paṭuḥ, paṭu ('clever', f./m./n.). / Inherent is what is entitled to a fixed grammatical formation of the word even while being a modifier: prakṛtiḥ ('nature', f.), viṣayaḥ ('object', m.), pradhānam ('chief', n.), bhāryā ('wife', f.), dārāḥ ('wives', m. pl.), kalatram ('wife', n.). / Unmanifest is what is not entitled to a grammatical formation of the word conditioned by grammatical gender: pañca ('five'), ṣaṭ ('six'), kati ('how many'), uccaiḥ ('loudly'). ### [5.p2.13](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.13) That by which a substance is qualified, is delimited—that is declared to be the ground for the application of a linguistic sound to its meaning, the attribute of the meaning, the mark of the meaning, the qualifier, the quality, the state of being. That is threefold: quality, measure, and relation. There, when a substance is expressed by case affixes and the like, the quality producing the cognition is genus, quality, number, spatial arrangement, temporal posture, and so forth. For example: cow, brāhmaṇa, clever, fair, one, many, Hanūmat, Vāsudeva, young, old, straight, prior, and so on. Measure is a delimiting factor whose designation is solely non-coloring; it is manifold owing to distinctions such as distance, weight, number, aggregate, and field. For example: a yojana \[for\] a mountain, a pala \[for\] gold, a purāṇa, cowrie shells, an akṣauhiṇī \[of\] troops, a khārī \[of\] rice, a nivartana \[of\] land. Relation is the ground for application in the meanings of kṛt, taddhita, compounds, and particular nominal stems. It is threefold: relation to action, relation to substance, and relation to action and substance. There, relation to action is, for example: ‘cook’. Relation to substance is, for example: ‘one holding a staff’, ‘king’s officer’. Relation to action and substance is, for example: ‘gambler with dice’, ‘one who has departed from Kauśāmbī’. When, however, words denoting genus, quality, measure, and so forth are expressed primarily, or are conveyed by abstract affixes, then these possess solely substantiality, not the status of a mark. For an abstract affix attaches to a genus or quality to signify a genus or quality; but to a compound, a kṛt, or a taddhita to signify a relation; to Ḍittha and others in its own form; to dhava and khadira in the aggregate of genera. Others, however, declare: own-meaning is the qualifier, substance is the qualified, and grammatical gender is feminine, neuter, \[and masculine\]. And that is stated to be the nominal-stem meanings of particles, verbal prefixes, preverbs, and adpositional particles. For particles and the like do not, by taking up a ground for application, operate upon meanings that have become substantial entities fit for designations such as ‘this’ or ‘that’. Rather, without taking up a ground for application, they enter directly upon an insubstantial meaning such as conjunction. ### [5.p2.14](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.14) Thus it is said: “Because their meanings are various, because their relation to everything is observed, and because their manifestation is dependent on others, their non-substantiality of meaning is spoken of.” 5.31. Now, are these \[particles\] directly expressive or indicative? On this, some explain: ‘Their meaning is directly expressible because it is determined from their usage, just as \[the meaning\] of other words like “cow” and so forth.’ For the determination of the expressible meaning of linguistic sounds is grounded on positive and negative concomitance. And hence, how could the nature of an entity such as conjunction or alternative, which is ascertained from beginningless usage, not be their expressible meaning? And conjunction is cognized from a linguistic sound: ‘both I and you, O slayer of Vṛtra!’ Or deliberation \[is cognized\] from a linguistic sound: ‘Well, shall I place this earth here or here?’ Thus, comparison and others are understood from words such as ‘iva’; therefore, these are their expressible meanings. Others, however, say: “Because of the absence of the genitive case, because of the insubstantiality of conjunction and alternative, and because of their non-arbitrary placement, their indicative nature is well-ascertained.” 5.32. To explain: In the sentence-usage ‘the conjunction of plakṣa and nyagrodha’, the genitive case is indicated; not so in ‘plakṣa and nyagrodha’. And just as, in the usage of an expressive word like ‘let an alternative between rice and barley proceed’, the meaning of the word ‘alternative’, having become a substantial entity, is connected with the action, not so in ‘rice or barley’. And just as an entity endowed with branches and the like is cognized even from a single expressive word like ‘tree’, not so is conjunction or alternative. And just as there is arbitrary freedom in the sequential usage of expressive words like ‘give alms, alms’, not so in ‘tree and tree’. And just as the connection with a qualifier is seen for an expressive word like ‘beautiful tree’, not so in ‘and beautiful’. Therefore, owing to the dissimilarity from expressive linguistic sounds, it is determined that ‘ca’ and the like are indicative. And the author of the Sūtras records: ‘ca and others are not substances.’ The author of the Nirukta also says: ‘A finite verb has action as its principal sense; nouns have substantial entities as their principal sense; and particles fall into various meanings, hence they are nipātas.’”} \], ### [5.p2.15](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.15) And their varied, manifold meaning, which is not understood of itself, is determined through conformity with context and the like as conveyed by connection with another word. Therefore, since there is no comprehension of meaning through their bare form alone, and because they depend on the use of other \[words\], these are merely illuminators (dyotaka), not denoters (vācaka). But some say that all this is inconclusive. To explain: even a denotative finite verb form (ākhyāta) indicates a meaning that has become a substance, and a finite verb form that is denotative is used as \[in\] 'you sit'; and morphological base and affix, though denotative, are never used in isolation. The constituent word that is a denoter in \*juhoti\* ('he sacrifices') stands arranged in a fixed order of precedence and sequence. What is also said—namely, from the rule regarding \*rājapuruṣa\*—that too is improper. For meanings are not taught in grammar; the author of the Nirukta considers them denotative, not illuminative. Hence, seeing such deviations, how is this tenable? It is replied: Because of denotativeness, when a finite verb is used, the genitive is also seen when the speaker intends a residual relation (śeṣa), as in 'he should not eat of the black beans' (\*na māṣāṇām aśnīyāt\*). But when \*ca\* and the like are used, the genitive never occurs. Nor is the non-substantial nature of its own nature a relation; the form is seen to be understood, \[and\] they convey only that bare meaning which has not become a substance. And meaning is denoted by a base and an affix even in isolation, as in \*dadhi\*, \*madhu\*, \*iyān\*, \*adhunā\*. But \*ca\* and the like never denote it in isolation. If it is objected that these words like \*dadhi\* are different linguistic units occurring in actual usage \[…\] and neither the base nor the affix exist \[alone\]—how can it be asserted that even the base and the affix do not convey meaning in isolation? The variable usage of constituent words is also observed, as in \*āhitāgniḥ\* \[and\] \*agnyāhitaḥ\*. Nor is that the character of \*na\* and the like, or rather a compound is a distinct word; and \[any other view would render\] the mention of the option superfluous, since it is established by natural usage. Or if for constituent words there is a rule of usage by 'the subordinate member comes first' and so forth, and for base and affix by the rule 'and subsequent' (\*paraś ca\*), and for directional words and prefixes by 'they \[come\] before the verbal root' (\*te prāg dhātoḥ\*); ### [5.p2.16](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.16) even among rules of usage a restriction of usage is seen, therefore there is no deviation. And qualifying connection is observed even for subordinate members, as in 'the family-school of Devadatta' (\*devadattasya gurukulam\*). But for \*ca\* and the like, this never occurs; and how are meanings taught in grammar? As in 'shy and indecent, in the senses of unbold and disgraceful' (\*śālīnakaupīne adhṛṣṭākāryayoḥ\*), and 'in the sense of a part of a house, \*praghaṇaḥ\* and \*praghāṇaḥ\*'. In the Nirukta as well, because the manifold meaning is not grasped from a particle in isolation, but that meaning is made manifest only upon the employment of another word, the particle is shown to illuminate. Therefore \*ca\* and the like are merely illuminators, not denoters. Now, what is the status of verbal adjuncts (gati), prefixes (upasarga), and governing particles (karmapravacanīya)? It is replied: First, as for the \*gati\*s such as \*sat\*, \*asat\*, and so on, because the term \*gati\* is assigned simply through the instruction of a denotation such as respect, disrespect, and so forth, even elements like \*ūrī\* and others that possess a prescribed denotation are understood to be indeed denotative. But prefixes are denotative, illuminative, distinctive, co-signifying, functional, and meaningless. Governing particles, however, like particles, are strictly illuminative. Thus it is said: / When expressing relations generated by a specific action, / how are the status of direct object and the status of instrument adopted as distinct? // (5.33) Here indeed, since relations are preceded by action, they depend upon a syntactic role whose distinction is shown by an action through its functioning as an instrument. And there, because things of different classes cannot be expressed simultaneously by a single inflectional case-ending, at the moment of expressing a residual relation, the relation of action and syntactic role, which is not expressed by speech, remains with its presence inferred by the verbal residual relation. And that inference, by the inherent power of the form of the residual relation, has as its scope either a fixed action or an unfixed action. As for having a fixed action as its scope: for example, \[…\] produces a residual relation characterized as father and son with respect to an agent that requires a specific object; that \[action\] alone is inferred from it. ### [5.p2.17](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.17) Likewise, in 'the branch of the tree' (\*vṛkṣasya śākhā\*), the relation of dwelling, grounded in container and contained, binds the residual relation characterized as part and whole in a locative syntactic role requiring a specific agent; so that \[action\] alone is understood. As for having an unfixed action as its scope: for example, in 'the king's man' (\*rājñaḥ puruṣaḥ\*), numerous unfixed actions such as master-servant coordination, decorating, purchasing, and defeating establish the relation of owner and property designated as residual. And that \[relation\], being preceded by numerous unfixed actions, is insufficient to infer a specific action, and so it leads only to the generic action that serves as its cause. In such a domain, governing particles are used to manifest a specification of the action. For example: in 'it rained after the recitation of Śākalya' (\*śākalyasya saṃhitām anu prāvarṣat\*), that the causal relation between recitation and raining is governed and preceded by action is manifested by \*anu\*. Since it cannot be assumed from the inflectional case-ending of a verbal form, the manifestation of a specification of the action is also dependent on the proximity of a verbal form, and is not fitting in the absence of a verbal form. Nor is the relation the denoted meaning of this \[particle\], because that depends on the case-ending. And if the governing particle were to denote it, no distinction would arise for the meaning of the nominal stem, as in 'the king's master' (\*rājasvāmī\*). And in worldly usage, when a governing particle is combined, a specification of the cause of the relation is recognized. Therefore, it is determined to be the motivator of that \[usage\]. Thus it is said: / This is not an illuminator of the action, / nor is it a denoter of the relation; / nor does it imply a verbal form, / but rather it differentiates the relation. // Objection: Surely, when the action of hearing is not apprehended, a specification of the relation cannot be made by it. Therefore, that \*anu\* specifies the relation without making the action known is untenable. If its manifestation of the action is not assumed because it is not observed elsewhere, then let the specification of the relation also not be assumed, precisely because it is not observed elsewhere. It is replied: ### [5.p2.18](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.18) Because it makes known a relation possessing its own distinctive quality, which is grasped through a differentiation of actions, and through semantic compatibility, the specific action is \[conceived as\] the ground for the affix, through 'anu'. Therefore, verbal expression of action is not assumed for it, because the cognition of the action comes from elsewhere. Or rather, the karmapravacanīyas convey a distinction in the form of a relation without adverting to any particular distinction to be attributed to a difference in cause. As in: 'adhi brahmadatte pañcālāḥ' (the Pañcālas are subject to Brahmadatta), 'abhimanyuḥ arjunataḥ prati' (Abhimanyu resembles Arjuna)—the relation of master and property, and resemblance, are understood from the karmapravacanīya. But relations, by delimiting a qualified substratum, make known through their inherent distinction a differentiation of actions. For instance: activities such as governing and collecting taxes from the Pañcālas by Brahmadatta, or perseverance and combat by Abhimanyu resembling Arjuna, are supplied by virtue of the relation in question. Thus this 'anu' delimits the relation between the Saṃhitā and the raining as cause and effect. But because the Saṃhitā has the nature of a specific recitation, and by virtue of its capacity to express an excellence of sound, hearing it is here grasped through the sense, and is not to be understood from the karmapravacanīya. But this is the view: 'anu' has an established capacity to express posteriority, as in 'anurūpādānam'. Since here too it should possess that very meaning, its function as cause is assumed on the basis of its injunction in the sense of cause. Even as posteriority there is no contradiction, since precedence and succession here concern cause and effect. Then this very role as cause, by delimiting a relation, is the ground for differentiating those designated as karmapravacanīyas from \[other\] nipātas. Why then are 'adhi' and 'pari' in the sense of meaningless, 'su' in the sense of honor, 'ati' in the sense of excess, and 'api' in the senses of word-meaning, possibility, permission, censure, and accumulation, assigned the name karmapravacanīya? For no relation is delimited by these. That is true. However, for the sake of grammatical operations, an explicitly stated karmapravacanīya designation is assigned in the treatise even to items not possessing those characteristics. (5.33) ### [5.p2.19](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.19) \[Objection:\] Well, words such as 'tree', which take up an occasion for application such as a universal, express existent entities. The opposite words, such as 'ca' and others, are said to not express existent entities. And indeed, a universal is not an object of valid cognition to be apprehended by perception and the like. For this is so: it is not perceived, because perception has for its object a unique particular unconnected with what precedes and what follows, whereas a universal has a form connected with what precedes and what follows. As has been said: / 'How could a cognition arising from the senses without relation, / touch the common occurrence of a universal as distinguished from particulars, which requires relation?' (5.35) / But conceptual constructions that arise after it cannot establish a universal, because their nature is to have non-real entities as their object. Nor does inference or verbal testimony establish a universal, because both are incapable of determining real entities since their domain is conceptual construction. The attainment of a real entity, however, will occur through the determination of an entity whose ground is the non-determination of difference. And for this reason too, a universal is not distinct from an individual: because it is not apprehended as distinct like a jujube, a myrobalan, and a wood-apple, and because difference of location is not grasped as between a pot and a cloth; and because when an individual is not apprehended, it is not perceived, just as in the case of a pot and a cloth. If it is said that its non-perception when an individual is ungrasped is due to the universal's inherence in the individual, no; for that inherence is impossible. Does the universal reside in each body entirely or partially? / 'If the universal is in one body, like the nature of a cow, it is nowhere \[else\]; / if it is complete \[there\], how could the cognition of a cow arise in each body?' / Nor does it possess parts, since it is without parts. Nor is any occurrence perceived whereby, existing completely in one body, it also exists completely in another body. Nor is this occurrence of the nature of inherence; for that occurs between things that are inseparably established. But to say that things are inseparably established and yet in a relation is contradictory. If it is argued that this is not so because a relation is seen between substance and quality even though they are not established separately, no; for there too the possessor of quality is not established as distinct from the quality. Nor is there a relation between parts and the whole, because separate existence is absent. ### [5.p2.20](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2.20) Nor should it be said that there will be a relation defined as property-and-bearer, because the meaning of ‘property’ cannot be determined. Does this word ‘property’ denote a quality like whiteness, or does it denote an essential nature? If it denotes whiteness and the like, formless substances such as wind, mind, and so on would be devoid of a universal. Even if it denotes spatial shape, for those very \[substances\] that lack spatial arrangement, the term ‘universal’ would improperly apply. But if it denotes essential nature, there would simply be non-difference between the universal and that which possesses the universal. For: ‘The essential nature of a possessor of an essential nature does not appear as different \[from it\]; / this \[difference\] is merely an excess of words, not an excess of reality.’ Moreover, this universal must either be omnipresent in everything, or omnipresent \[only\] in its individual bodies. If it is omnipresent in everything, then even in a white horse and the like there would be the idea of a cow; / there would be the idea of a horse in a spotted cow and the like, and the idea of a camel in elephants and so on; and thus an utter confusion of word-meanings would follow. / If \[it is argued\] that this confusion does not occur because of a restriction in the capacity for manifestation: / ‘Individual bodies like white horses and the like lack skill in manifesting cowness’— / Do not say so: cowness, even when manifested by an individual like a broken-horned cow, being partless, / would be perceived everywhere, or else it would not be omnipresent! / For in grasping a part of it, there is no determining factor; / like a lamp, the body is a manifester, but that \[universal\] does not exist \[exclusively\] in that body. / And who could say that what is not grasped everywhere exists everywhere? / Therefore, cowness omnipresent in everything is not tenable. / If it is omnipresent \[only\] in its own individual bodies, then let this objection indeed not apply; / but even then, in a cow just born today, no cognition of a cow could arise. / The universal was not with the body before it was born, yet it exists when it is born; / and being inactive, it does not migrate to it from another body. / Nor does it come to that body having abandoned an earlier one; / nor does it exist by parts—what is this succession of calamities! (5.36) / Therefore, the universal is merely fictitious, having the nature of exclusion, and not real in the ultimate sense. And consequently, because of its non-existence, that which possesses it is untenable. / To this it is replied: Is this devotion to the view of exclusion due to the non-existence of an external word-meaning such as a universal, or is it on the strength of experience? _First 20 of 25 passages. [Read on](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2)_ ## Linked texts (1) - [Śṛṅgāraprakāśa](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.5.p2.1) — Bhoja, Sanskrit --- Source: [https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.5.p2) · Pramāṇa