Shringaraprakasha 3.p2.17

3.p2.17

tatra sajātīyenetihāsubhāṣitakośādau, vijātīyena prasthānasetubandhanavivaraṇādau, ubhābhyāṃbhāratīyadaśarūpakalakṣaṇādāvasya prayogo dṛśyate| 3.74. gadyapradhānamapi tadvadeva tridhā--tatra sajātīyena pañcatantra cakeṭa ... dau. * (agna mūīlamātṛkākośe granthapātaḥ |) vijātīyena kātyāyanīya pāṇināya prākṛtalakṣaṇādau, ubhābhyāṃ mayūraśukamārjārikādāvasya prayogo dṛśyate| 3.75. tulyarūpamapi trdaiva--sajātīyābhyāṃ vijātīyābhyāṃ sajātīyavijātīyābhyāṃ ceti| tatra sajātīyābhyāṃ campū .. mīkṣāsa...kādau *(atra mūlamātṛkākośe granthapātaḥ|), vijātīyābhyamapi mārasambagovindākhyānākādau sajātīyavijātīyābhyāṃ nāṭakanāṭikādi vidagdhamukhamaṇḍanādāvasya prayogo dṛśyate| prakṛtyādivibhāgena saiṣa dvādaśadhā sthitaḥ| arthāvāsāyaprasavanimittaṃ śabda ucyate|| 3.76. nanu ca varṇasamūhaśśabda iti vaktavye kimarthamucyate prakṛtyādayaśśabdā iti? yadāha kaḥ punasśabda iti gakāraikāravivarjanīyā iti bhagāvānupavarpaḥ| naiṣaṃ, arthamarthāvasāyaprasavanimittaṃ śabdaḥ iṣyate| atha gauriti na prasavādinimitteṣu jātikriyāgum̐dravyādīnāṃ kaḥ śabdaḥ, yenoñcāritena arthaḥ pratīyate, tarhi varṇā eva śabdaḥ| uñcariteṣu hi gakāraukāravisarjanīyeṣu gauriti sāsnādimānarthaḥ pratīyate, satyametat| kintu varṇaḥ pratyayanimittamekaikāśo vā syuḥ, samuditā vā| nutpatteḥ, utpannasya ca kṣaṇādūrdhvamanavasthānāt : abhivyaktipakṣekrameṇaivābhivyakteḥ , abhivyaktyanantarameva ca vāyubhistirodhānāt kathaṃ samudāyaḥ ekasmṛtyupārūḍhānāṃ ca varṇānāṃ vācakatave kramasmaraṇe nyaminimittabhāvāt |

There, its usage is seen with homogeneous [material] in anthologies of history and fine sayings and the like; with heterogeneous [material] in the _Prasthāna_, the _Setubandhanavivaraṇa_, and the like; and with both in manuals of dramaturgy such as the _Daśarūpaka_ of Bharata and the like. (3.74)
That which is predominantly prose is likewise threefold: there, its usage is seen with homogeneous [material] in the _Pañcatantra_, the _Cakeṭa_... and the like * (here is a lacuna in the original manuscript copy); with heterogeneous [material] in the grammar of Kātyāyana, Pāṇini, Prākrit manuals, and the like; and with both in the _Mayūraśukamārjārikā_ and the like. (3.75)
That of equal form is threefold as well: by two homogeneous, by two heterogeneous, and by homogeneous and heterogeneous. There, its usage is seen with two homogeneous [forms] in the _Campū_... * (here is a lacuna in the original manuscript copy); with two heterogeneous [forms] in narratives such as the _Mārasambagovinda_ and the like; and with homogeneous and heterogeneous [forms] in plays, playlets, the _Vidagdhamukhamaṇḍana_, and the like.
Classified into bases and the rest, this [linguistic sound] is established as twelvefold.
Sound is said to be the cause that brings about the determination of meaning. (3.76)
Now, [an opponent asks:] When it should be said that sound is a collection of phonemes, why is it stated that bases and the like are sounds? As the venerable Upavarṣa said: "What, then, is sound? The letters /g/, /au/, and the visarga." This is not so; sound is accepted as that which brings about the determination of an object's meaning. Now, when "cow" is uttered, among the causes of its arising such as genus, action, quality, substance, and the like, what is the sound by the utterance of which the meaning is comprehended? If [one replies:] "Only the phonemes are sound, for when the phonemes /g/, /au/, and the visarga are uttered, the object possessing a dewlap and the like is comprehended as a cow"—this is true; but would the phonemes be the cause of comprehension individually, or in combination?
[They cannot be so] individually, because [the meaning] does not arise [from just one], and once produced [the phoneme] does not endure beyond an instant. On the view of manifestation, because manifestation occurs only sequentially, and immediately after manifestation there is disappearance caused by breath-winds, how can there be a combination? And if phonemes brought into a single recollection are the expresser, because there is no regulating cause for recollecting them in order—