Shringaraprakasha 7.p1.28

7.p1.28

atra hā vatseti vākyānuñcāraṇamakṛtaśatrupratikriyāṇāṃ mahātmanāmanucitaṃ paridevanamiti jñāpayati | virāmo yatiḥ | sa caturdhā, pade pāde ardhe sthāne ca | tasyānyathākaraṇaṃ yativicchedaḥ | tatra pade yathā--- sampado jalataraṅgavilolā yauvanaṃ tricaturāṇi dināni | śāradābhradalacañcalamāyuḥ kiṃ dhanaiḥ parahitāni vidadhvam* ("tanuddhaṃ " iti vā pāṭhaḥ |) atra kiṃ dhanairiti padayatau nyāyyo'rtha pratīyate | yadātvājñāsiddhāni catvāri neti pādamatikramya tadā anyāyy iti | ardhe yathā--- ucyatāṃ sa vacanīyamaśeṣaṃ neśvare paruṣatā sakhi sādhvī | ānayainamanunīya kathaṃ vā vipriyāṇi janayannanuneyaḥ || atra yadārdhe yati stadaikasyā evedaṃ vākyamityānyo'rthaḥ pratīyate | yadā tu tadvicchedātpādā eva yatiḥ kriyate tadā dvayorbahvīnāṃ vā eko vākyenānya iti | sthāne yathā-- yena dhvastamanobhavena balijitkāyaḥ purā strīkṛto yogaṅgāṃ ca dadhe'ndhakakṣayakaro yo barhipatrapriyaḥ | yasyāhuśśaśimacchiro hara iti stutyaṃ ca nāmāmarāḥ so'vyādiṣṭabhujaṅgahāravalayastvāṃ sarvadomādhavaḥ || atra dvādaśasu cākṣareṣu yatisthānam, tadatikrameṇa balijitkāya iti śaśimacchirohara iti ca yatikaraṇe umādhavo mādhavaśca tvāmavyādityarthau krameṇa pratīyete iti | prakaraṇamartho liṅgamaucityaṃ deśaḥ kāla iti prakaraṇādayaḥ | tatra prakaraṇādyāthā -- saindhavaḥ sāmānyena lavaṇe'śve puruṣe ca vartamānaḥ bhojanādiprakaramavaśādarthaviśeṣapratipattinimittaṃ bhavati | devo varṣatītyarthāt devaśabdo meghamabhidhatte, rāmalakṣmaṇāviti lakṣmamaliṅgādrāmaśabdo dāśarathau vartate |

Here, the non-utterance of the sentence 'Ah, my child!' makes known that lamentation is improper for high-minded heroes whose retaliation against the enemy remains unperformed. A pause is a caesura (yati). It is fourfold: at the word, at the metrical quarter, at the half-verse, and at the designated position. The modification thereof is caesura-break (yativiccheda). Among these, [an example] at the word: / 'Riches are fickle as water-ripples; youth lasts three or four days; / life is as tremulous as a fragment of an autumn cloud; what use are riches? Render service to others!' / Here, when the caesura occurs at the word 'what use are riches?', a proper meaning is perceived. But when it oversteps the quarter, it is improper. At the half-verse, as: / 'Let all his reproach be spoken; harshness toward a lord is not right, friend! / Bring him here after mollifying him; or how can one causing displeasures be mollified?' / Here, when the caesura is at the half-verse, it is understood as another meaning: that this is the speech of one woman alone. But when, through its breaking, a caesura is made at the quarters alone, one sentence belongs to two or many [women] and the other [to another]. At the position, as: / 'May he protect you, by whom, having destroyed Kāma, the body of the conqueror of Bali was formerly made into a woman; who held the Gaṅgā; who caused the destruction of Andhaka; who delights in peacock feathers; / whose head bearing the moon the gods declare as “Hara”, a name worthy of praise; who has an encircled garland of snakes according to his wish—may Mādhava, giver of all (or Umā and Mādhava), protect you!' / Here, the caesura-position is at the twelfth syllable; by overstepping it and making the caesura at 'the body of the conqueror of Bali' and 'whose head bearing the moon Hara', the two meanings 'may Umā's husband (Umādhava) and Mādhava protect you' are perceived in sequence. Context, meaning, distinguishing mark, propriety, place, and time are the contextual factors. There, from context: the word 'saindhava', existing generally in the sense of salt, a horse, and a man, becomes the cause of the apprehension of a specific meaning through the power of context such as eating. From the sense 'deva rains', the word 'deva' denotes a cloud. From the distinguishing mark 'Lakṣmaṇa' in 'Rāma and Lakṣmaṇa', the word 'Rāma' refers to Dāśarathi.