Shringaraprakasha 6.p1.41

6.p1.41

ucyate--yajeta svargakāma ityādau vidhirbhāvanāyāṃ puruṣaṃ pravartayeti | bhāvyaniśaṣṭhasvabhāvako vyāpāro bhāvanā | sā casādhyādisvarūpaparityaktā nirupapattikaiva syāt | sādhyatvaṃ ca samānapadopādānasannidhinaśāddhātvarthasyā- hosvidiṣyamāṇatayā kāmipadopāttasya svargādeḥ syāditi saṃśaye yogyatvātsvargasyaiva, na dhātvarthasyeti | tadaktam----- vidhāvanāśrite sādhyaḥ puruṣārtho na labhyate | śrutasvargādibādhena dhātvarthaḥ sādhyatāṃ vrajet || vidhau kṛtamatikramya svargādeḥ sādyateṣyate | tatsādhanasya dharmatvamevaṃ sati ca gamyate || dharmehyadṛṣṭaviṣaye codanaiva pramāṇam |codanaiva hi bhūtaṃ bhavantaṃ bhaviṣyantaṃ sūkṣmaṃ vyavahitaṃ vārthamavagamayituṃ śaknoti | nānyātkiñcanendriyamiti | etenāpauruṣeyatvena yathārthapratipādakāptapraṇītatvena vā nirastadoṣāṃśasya bādhakapratyayarahitasya vaidikasya ca vākyasyautsargikaṃ prāmāṇyamuktaṃ bhavatīti vidhirvākyārtha iti | svaṃ svamarthamabhidhāyoparateṣu padeṣu padārthapratipattyanantaramupajāyamānā idaṃ taditi vyapadeśyānupadeśasiddhā hitāhitaprāptiparihārahetuḥ pravṛttyanukūlā buddhiḥ pratibhā | tathāhi ; padanibandhānānāṃ padāvayavanibandhānānāṃ cārthapratyavabhāsamātrāṇāṃ avicchedena pravṛttau pratyavabhāsā pravṛttiphalaprasavā'numeyābhinnajātīyaiva pritabhā pratyātmaṃ vivartate | yathā madyaviṣarasādiṣu bhinnānāṃ dravyāṇāṃ pūrvamadṛṣṭāśasaṃrgāt prāptaparipākānāṃ madamaraṇasuvarṇādirarthakriyā dṛśyate | tathā pratirapadaṃ bhinnānāṃ śabdānāmuccāyamānā dṛśyate | ayaṃ cāsyā bhāvānādibhyo viśeṣaḥ |

It is answered: In statements such as "One desiring heaven should sacrifice," the injunction prompts the person toward productive engagement. Productive engagement is an activity whose intrinsic nature is qualified by that which is to be brought about. And bereft of the essential form of that which is to be accomplished and so forth, it would be utterly groundless. If it be doubted whether the character of being what is to be accomplished belongs to the verbal-root meaning by force of immediate juxtaposition within the same word, or rather to heaven and so forth expressed by the word denoting the person possessing desire because it is what is desired, [it is resolved that] on account of fitness it belongs only to heaven, not to the verbal-root meaning. Thus it has been said: / "When the injunction is not relied upon, what is to be accomplished cannot be attained as a human end; / by setting aside heaven and so forth as heard, the verbal-root meaning would become that which is to be accomplished. / Overstepping what is done in the injunction, that which is to be accomplished is desired to be heaven and the like; / and when this is so, it is understood that its means of accomplishment is indeed righteousness (dharma)." / For with respect to dharma, whose domain is unseen, the Vedic injunction (codanā) alone is the means of valid cognition. For the Vedic injunction alone can make known an object that is past, present, future, subtle, or remote; no sensory organ can do so at all. By this, through its authorlessness or through its being composed by a reliable person who communicates the truth, inherent validity is affirmed of a Vedic sentence that is free from any element of fault and devoid of subverting cognitions; thus the injunction is the sentence-meaning. / Now, when individual words have ceased after having expressed their respective meanings, immediately following the comprehension of the word-meanings, there arises an awareness that cannot be designated as 'this is that' yet is established without instruction, which is the cause of attaining what is beneficial and avoiding what is harmful, and which is conducive to action—this is intuitive flash (pratibhā). To explain: when words arranged in order, or word-parts arranged in order, which simply manifest meanings, proceed without interruption, an intuitive flash of an undifferentiated kind, which is a manifestation that yields the fruit of action and is inferable [from it], unfolds in each individual soul. Just as in liquor, poison, mercury, and the like, out of a combination never before seen of different substances that have attained maturity, an effective action such as intoxication, death, or gold is observed; so too is it observed being uttered from distinct words, word by word. And this is its difference from productive engagement and the like.