Shringaraprakasha 6.p1.43

6.p1.43

pūrvajanmajanitaśabdaśravaṇasaṃskārodvodhakāni tvanyāti kālābhyāsādṛṣṭayogadhyānānāudhyānādīni sādhanāni | iyāṃstu viśeṣaḥ | kkacidvākyamuñcaritamātrameva tamanavyapadeśyamasattvabhūtaṃ prātibhāpadābhidheyaṃ svārthaṃ prakāśayati | kkacittu ciravyavahitāmapi viśaiṣṭapratibhābūjabhāvanānuveśānnimittāntarasānnidhye tadeva vākyaṃ pāramparyeṇa pratabhāravyaṃ svārthamāvirbhāvayatīti pratibhāvākyārtha iti | nanu ca kriyāpi nāma vākyartho vidyate so'pi vaktavyo bhavati | naivaṃ, padārthaḥ kriyā na vākyārthaḥ | padārthānāṃ tu mithaḥ samasarge yadādhikyamupajāyate sa vākyārthaḥ | tadāha, yadatrādhikyaṃ vākyārthaḥ iti | sa kādācitpuraṣavyāpārarūpo bhāvanepi, kadācicchabdavāpārāparūpo vidhiriti, kadācidvuddhivāyapārarūpaḥ, pratibheti | nanu ca bhāvanapi pādartha eva dhatorvā pratyayādvā gamyamānā padārthatvaṃ na vyabhicarati | athaivamucyeta na padārthamātraṃ bhāvānā | apitu paridṛśyamānapūrvāparūbhūtavidhyādibhāvārthasvarūpātiriktāḥ puruṣavyāpāraḥ ; se'pi dhātuvācyatve pratyavācyatve vā na pādarthatvamiti krāmati ucyate, yajetetyādau prakṛtyarthaḥ kriyārūpo yāgādiḥ, pratyayārthaḥ, preraṇārūpo vidhyādiḥ,na caitadatirikto bhāvanākhyaḥ kaścidapi puruṣavāyapāro dṛśyate, na ca bhāvanāvācinīṃ kāñcidapi vibhaktiṃ siḍādimiva vidhyādau smarati pāṇiniḥ | maivaṃ, āstāṃ vidhipadaṃ tāvadvartamānāpadeśinaḥ | śabādādyajana ityāderbhāvanā sāvagamyate || pacata ityāderhi yathā pākādirdhātvarthaḥ, pratīyeta tathā kartṛvyapāraḥ karotyartho'pi | pākādyuparañja kābhāve'pi tatpratīteranapāyāt |

However, other means such as time, practice, the unseen, yoga, and meditation are awakeners of the latent impressions of hearing words produced in previous births. But this is the only difference: in some cases, a sentence, as soon as it is uttered, illumines its own meaning—which is inexpressible, non-substantial, and denoted by the word intuitive flash; but in other cases, even when separated by a long time, because of the entry of a specific latent impression that is the seed of intuitive flash, that very sentence in the presence of another incidental cause reveals indirectly its own meaning called intuitive flash; thus intuitive flash is the sentence-meaning. / Now, action too is indeed held to be the sentence-meaning; that too must be explained. It is not so: action is a word-meaning, not a sentence-meaning. Rather, that surplus which arises when word-meanings are mutually combined is the sentence-meaning. As it is said: "That which is surplus here is the sentence-meaning." That [surplus] sometimes has the form of human activity, as productive engagement; sometimes it has the form of verbal activity, as injunction; sometimes it has the form of mental activity, as intuitive flash. / But is not productive engagement also merely a word-meaning, since whether understood from a verbal root or from an affix, it does not depart from being a word-meaning? If it should be said: productive engagement is not merely a word-meaning; rather, it is a human activity distinct from the essential nature of the root-meaning, injunction, and so forth, which appear in temporal sequence; yet even this, whether signified by a root or signified by an affix, does not transcend being a word-meaning. / It is answered: In "He should sacrifice" and so forth, the meaning of the base is sacrifice and the like in the form of action, and the meaning of the affix is injunction and the like in the form of instigation; no human activity whatsoever called productive engagement distinct from these is observed, nor does Pāṇini teach any inflectional affix denoting productive engagement as he does liṅ and others for injunction and the like. / Do not say so: / Let alone the word of injunction; even from words indicating the present, / such as "he sacrifices from cooked rice" and the like, that productive engagement is understood. / For just as from "he cooks" and the like cooking and so forth is cognized as the verbal-root meaning, so too is the agent's activity cognized as the meaning of "to do" (kṛ); for even in the absence of an adjunct such as cooking, the cognition of that [activity] does not disappear.