णिः प्ररणादौ ।
ṇiḥ preraṇādau |
(Hari-nāmāmṛta-vyākaraṇa: 787)
“[The pratyaya] [ṇ]i [is applied after a dhātu] in [the sense of] preraṇa (causation) and so on.”
Commentary
preraṇādir hetu-kartṛ-vyāpāraḥ |
(Hari-nāmāmṛta-vyākaraṇa-vṛtti)
“Preraṇa and so on is the function of the hetu-kartṛ [i.e., hetu-kartā, the ‘causative agent’].”
ṇir iti | preraṇādāv arthe dhātor uttare ṇi-pratyayo bhavati | kas tāvat preraṇādir ity apekṣāyām āha, hetv ity-ādi | kartā svatantra ity ukto hetu-kartā prayojakaḥ | prayojakādhīna-kartā prayojya iti sa tridhā | iti vakṣyate kāraka-prakaraṇe | tatra hetu-kartuḥ prayojaka-kartur yo vyāpāraś ceṣṭā-viśeṣaḥ sa eva preraṇādi-śabda-vācya ity arthaḥ | prayojya-kartur vyāpāras tu kriyā-sādhya-bhūtas tad-indriya-ceṣṭā-rūpa iti yāvat | ādi-padena adhyeṣaṇānukūlācaraṇayoś ca grahaṇam | eteṣu kasmiṁścid arthe | bhṛty-āder niyojanaṁ preraṇam iti bhāvaḥ | yathā, kṛṣṇo bhṛtyena dugdhaṁ dohayati | ārādhyasya gurv-ādeḥ sat-kāra-pūrvaka-vyāpāraṇam adhyeṣaṇam | yathā, gṛha-medhī sādhunātmānaṁ saṁskārayati | ānukūlyaṁ tu kriyāyāṁ bahudhā sambhavati | kṛṣṇas taṇḍulaṁ pācayatīty atrānumati-dānena, vaidya auṣadhaṁ pāyayatīty atra upadeśādi-dānena; evam ānukūlya-vidhānaṁ ca prayojaka-kartur vyāpāraḥ |
(Excerpt from the Hari-nāmāmṛta-vyākaraṇa-vṛtti)
“The [ṇ]i pratyaya occurs [i.e., is applied] after a dhātu when the sense is preraṇa and so on. In expectation of [the question], ‘What exactly is preraṇa and so on?’ the author says, ‘The function of the hetu-kartṛ (hetu-kartṛ-vyāpāraḥ).’ It will be stated in the Kāraka-prakaraṇa,
kartā svatantra ity ukto hetu-kartā prayojakaḥ |
prayojakādhīna-kartā prayojya iti sa tridhā ||
“‘A kartā (agent) is called the svatantra (the independent agent), a hetu-kartā (causative agent) the prayojaka (the engaging agent)m and a prayojakādhīna-kartā (an agent under the control of a prayojaka) the prayojya (an engaged agent). Thus he [i.e., a kartā (agent)] is of three types [i.e., an agent can be (1) an independent agent who both causes and performs an action, (2) an engaging agent who causes an action to be performed but does not perform it personally, and (3) an engaged agent who does not cause the action to be performed but performs it under the control of an engaging agent].’
“In this regard, the function, that is, the particular action, of the hetu-kartā, that is, the prayojaka-kartā, is the referent of the word ‘preraṇa and so on’ (preraṇādi). The function of the prayojya-kartā, however, is present as the action to be performed, that is, more specifically, that [particular] action of the senses. By the word ‘and so forth’ (ādi), mention is made of adhyeṣaṇa and ānukūlācaraṇa. In regard to the particular of these, preraṇa is directing [alt., ordering, sending, impelling] a servant and so forth [i.e., a subordinate]. This is the purport, as in, ‘Kṛṣṇa causes milking out the milk by a servant [alt., Kṛṣṇa causes a servant to milk out the milk].’ Adhyeṣaṇa is respectfully engaging an venerable person, such as a guru, as in, ‘The householder causes a purificatory rite to be performed on himself by a sādhu [alt., the householder causes a sādhu to perform a purificatory rite on himself].’ Ānukūlya [i.e., favorable] activities, however, can be of many types. ‘Kṛṣṇa causes cooking of the rice’—here [he does so] by giving permission; ‘the doctor causes drinking of the medicine’—here [he does so] by giving an instruction and so forth. In this way, ānukūlya action is a function of the prayojaka-kartā.”