Shringaraprakasha 8.p1.20

8.p1.20

tathāhi--abhidhānaparyavasānamabhidheyaparyavasānaṃ ca jijñāsotpattikāraṇaṃ, tañcopacāreṇākāṅkṣeti vyapadiśānti | tatrābhidhānapakṣe dvāramityekapadaprayoge'bhidhānameva na paryavasyāti | nahyanuñcarite yogyapratiyogini sannidhāyini pade saṃvriyatāmapāvriyatāmityādāvanvitābhidhānaṃ bhavati | vṛddhavyavahāre cānvitārthānyeva padāni pratīyante, bālo hi vyatpadyamānaḥ prayojyavṛddhasya śabdaśravaṇasamantarabhāvinīṃ viśiṣṭaceṣṭānumitāṃ śabdakāraṇikāṃ pratītimanvitārthaviṣayāmavagacchanninvita evārthe padānāmabhidhānasāmarthyamavadhārayati | viśvajitā yajetetyādau punarekapadaprayogāllabdhe'nvitābhidhāne'bhidheyameva na paryavasyati atrānuṣṭheyatayāvagatasya vākyābhidheyasyārthasyānuṣṭhātāramantareṇānupapattestadupapattaye yuktauvānuṣṭhātṛjijñāsā tasyāṃ ca satyāmaparipūrṇatvāvagamāllokavadadhyā hāre kartavye yogyatvāsvargakāma evānuṣṭhātādhyāhriyate | abhihitānvayavādipakṣe'pi padārthantaramantareṇānvayāsāmarthyāttadupapattaye yuktaiva pratiyogijijñāsā, tasyāṃ ca satyāmaparipūrṇavākyaparipūravakayānvitābhidhānavadeva prakaraṇādivaśena yogyādhyāhāraḥ kriyate || 8.18. nanvevaṃ sati yatra padatrayaṃ prayujyate gāmānya śuklāmiti loke tatrābhidhānābhidheyāparyavasānayoramambhavānnākāṅkṣāstīti kathamanvitābhidhānam ? vākyasya gāmānayetyaitāvataiva paripūrṇatvāt | satyam, padānuñcāraṇamevametat | uñcarite satyetasminnasyāpyānayatisannadhiānāttadekavakyāyatvāvagamādānayatyanvitasyārthābhidhāyitvāvadhāraṇādākāṅkṣāṃ ca vinā tadasambhavādānayaterākāṅkṣā parikalpyate |

To explain: The non-culmination of expression and the non-culmination of the expressed are the cause of the arising of inquiry; and this [inquiry] is metaphorically designated as mutual expectancy (ākāṅkṣā). In this regard, on the view of expression [of connected meaning] (anvitābhidhāna), when a single word like "the door" is uttered, expression itself does not culminate. For when an appropriate, proximate counter-correlative word such as "shut" or "open" has not been uttered, the expression of connected meaning does not take place. And in the linguistic usage of elders, words are understood only as having connected meanings. For a child acquiring language, understanding the cognition—which arises immediately after the hearing of speech by the elder addressed, is inferred from his specific actions, has speech as its cause, and has connected meaning as its object—ascertains the expressive capacity of words only in regard to connected meaning. On the other hand, in such [vedic injunctions] as "One should sacrifice with the Viśvajit," when the expression of connected meaning is obtained by the use of a single word, the expressed itself does not culminate. In this case, because what is conveyed by the sentence, understood as something to be performed, cannot be accomplished without an agent of performance, an inquiry into the performer is entirely reasonable for the sake of its accomplishment. And when that [inquiry] is present, since it is understood to be incomplete, an ellipsis must be supplied as in ordinary language, and by virtue of appropriateness, only "one who desires heaven" is supplied as the performer. Even on the view of the proponent of connection of the expressed (abhihitānvayavāda), since connection is impossible without another word-meaning, an inquiry into the counter-correlative is entirely reasonable for its accomplishment; and when that [inquiry] is present, in order to complete the incomplete sentence, just as in the expression of connected meaning, an appropriate ellipsis is supplied by the force of context and the like. [Objection:] If this is so, where three words are used in ordinary life, "Bring the white cow," since neither the non-culmination of expression nor that of the expressed is possible [after "bring the cow"], there is no mutual expectancy; how then can there be an expression of connected meaning [with "white"]? For the sentence is complete with merely this much: "Bring the cow." [Reply:] True; this would be so if the [third] word were not uttered. But when this [third word] is uttered, because it is also proximate to "bring," because they are understood to form a single sentence, and because it is determined to express a meaning connected with "bring"—and since that is impossible without mutual expectancy—a mutual expectancy is posited for "bring."