Shringaraprakasha 8.p1.5

8.p1.5

kamalavaṇadiṇṇahatthā aṇusirībhuvaṇamoarai || ādigrahaṇādapoddhāravākyabhedādayo gṛhyante | teṣu yatra vṛtticchannasya sarvavāmādibhirapoddhṛtyānusandhāmaṃ kriyate sā apoddhāranaiyāyikī | yathā--- vipatphratīkārapareṇa maṅgalaṃ niṣevyate bhūtisamutsukena vā | jagaccharaṇyasya nirāśiṣaḥ sataḥ kimābhirāśopahātmavṛttibhiḥ || atra vṛtticchannayorvipadvibhūtipadayorābhiriti sarvanāmnānusandhāne jagaccharaṇyas kiṃ vipadibhiḥ, nirāśiṣaḥ kiṃ vibhūtibhirityarthaḥ saṅgacchate, evākyātve'pyapekṣitānavāptau yatra vākyāntaramupakalpyate sā vākyabhedanaiyāyikī | yathā-- tuhaasamaṃ sohaggaṃ amahilasarisaṃ ca sāhasaṃ majjha | jāṇai golāūro tāsārattaddhattarattoa || atra tavāsamaṃ saubhāgyamastrījanocitaṃ ca me sāhasaṃ godavarīpūro jānātītyetāvadekaṃ vākyaṃ naikaḥ sākṣī pramāṇanitaypekṣāyāṃ varṣārātrārdharātraśceti dvitīyam | anyathā hyekavākyātāyāṃ yathāsaṅkhyamanudeśassamānāmitigodāvarūpūrastvatsaubhāgyaṃ varṣārātrardharātrastu matsāhasaṃ jānātītyayamarthaḥ sampadyate | yadi cāyamapi na yathāsaṅkhyasya viṣayaḥ ko'nyo bhaviṣyati ? tatra ko doṣa iti cedvivakṣitārthā siddhiḥ | yathāsaṅkhyāpakṣe hi yeṣu tevaṃ pallavitalatāpratānāpavārīteṣu godāvarītaṭa guhāgṛheṣu kāmaparavaśābhirvarāṅganābirabhisāryamāṇo viharasi pūra eva, teṣu yadi praveṣṭumīṣṭe yāti caihaṃ prasuptāśeṣajanapade pravarṣadambhodharāndhakāranissañcāre prāvṛṇṇiśīthe paribhramantī mahāsāhasāni varṣārātrārdarātra eva yadi draṣṭuṃ śaknoti, na punaranyasyaitatsamāmarthyamityayamarthaḥ, saṅgacchate |

[… having placed her hand on the lotus grove, the splendour descends upon the world.] By the mention of “and the like” [in the definition], the extraction of embedded words, sentence-split, and so forth are included. Among them, where a word concealed within a compound is extracted and linked by means of a pronoun and the like, that is logical connection by extraction (apoddhāranaiyāyikī). As in: / “Auspicious rites are observed by one intent on averting misfortune, or by one eager for prosperity. / For a virtuous being who is the refuge of the world and devoid of desires, what need is there for these pursuits of hope?” / Here, when the words “misfortune” (vipad) and “prosperity” (vibhūti), which are concealed within compounds, are retrieved by the pronoun “these” (ābhiḥ), the sense is properly formed: “What need has the refuge of the world of misfortunes? What need has one devoid of desires of prosperities?” / Where, despite forming a single sentence, the required sense is not obtained and another sentence is posited, that is logical connection by sentence-split (vākyabhedanaiyāyikī). As in: / “Your unequalled good fortune, and my daring unsuited to a woman, / the flood of the Godāvarī knows, and the midnight of the monsoon night.” / Here, “The flood of the Godāvarī knows your unequalled good fortune and my daring unsuited to a woman” constitutes one complete sentence; upon the expectancy that “a single witness is not authoritative,” the second sentence follows: “and the midnight of the monsoon night [knows].” For otherwise, if there were only a single sentence, according to the rule of relative order of application (yathāsaṅkhya), the meaning would result: “The flood of the Godāvarī knows your good fortune, but the midnight of the monsoon night knows my daring.” And if even this is not the scope of relative order, what else could be? If it be asked what fault there would be in that, [we reply:] the failure to accomplish the intended meaning. For on the view of relative order, the sense would be: “If only the flood is able to enter into those cave-dwellings on the bank of the Godāvarī screened by expanding tendrils of sprouts where, driven by passion, you take your pleasure being approached by noble women; and if only the midnight of the rainy season is able to see great acts of daring as I wander in the dead of a monsoon night when all the people of the countryside are fast asleep, when rain pours from clouds in utter darkness with no movement of people, and no one else has this capacity” — this sense would follow.