Shringaraprakasha 6.p1.45

6.p1.45

yathā ca śābaleyādeḥ pṛthagdarśayituṃ gotvamaśakyamevaṃ bāvanāpi yāgādeḥ pṛthagdarśayituṃ na śakyate | taduparaktatvena sarvadopalambhāt | na caitāvatāsau nāsti, nāstitāyaṃ hi tasyāḥ kiṃ karotīti anavagataviśeṣyavāyāpārapraśne pacati paṭhatītyuttaramanuttarameva bhavati | kiñca ---- audāsīnyadaśāyāṃ tu pumānyate pravartyate | sa yatno yāgahomādau bhāvanetyadhīyate || sā ca sāmānyarūpāpi na gotvādivatkriyā kkacidyā siddhatayāvabhāsate, yena vidheyā na bhavati | yadvevaṃ--- kriyāviśeṣa evāsau vyāpārojñāturāntaraḥ | spandātmakabahirbhūtakriyākṣaṇavilakṣaṇaḥ || kriyāyāśca padārthatvamiṣyata eva, nanuca padārthatve'pi kriyayā vākyārthatvameva nyāyyaṃ --- yataḥ padārthā vākyārthabhāvamāyānti saṃhatāḥ | aphekṣānuguṇānyonyavyatiṣaṅgaviśeṣitāḥ || vyatiṣahgaśca pradhānagumabhāve bhavati | sādhyaṃ ca sādhyamānatvātpradhānamavagamyate | kriyāto nārapaṃ tañca vākyārtho'taḥ kriyeṣyakatām || yajeta dadyājjuhuyādadhīyīteti coditaḥ | kriyāṃ sādhyatāyā vetti tāṃ ca loko'nutiṣṭhati || yañjādhikāripadaṃ svargakāma ityādi tadapi bhāvanāpekṣitakartṛsamarpakatvena saṅgacchate | asyāṃ kriyāyamayaṃ kartā anenaiṣā kriyā saṃpādyeti | na cātra kriyā prādhānyamujjhati | nāhi kriyā kratṛsthā, kartā tu kriyārthaḥ, sahi tāṃ nirvartayannupalabhyeta | śabde'pi tathaivopadiśati eṣa idaṃ kuryāditi | kimarthaṃ punarasau kriyā puvarasai kriyāmanitiṣṭhatīti cet śabdādeveti brīmaḥ | budhdvedameva bhagavāndadarśa khalu bādariḥ | na dravyagiṇasaṃskāravyatirikte'sti śeṣatā || vedādguurunyogādvā śālanādvā mahībhujaḥ |

And just as it is impossible to point out cowness separately from a dappled cow or the like, so too bhāvanā cannot be pointed out separately from sacrifice and the like, because it is always apprehended as colored by that. Nor does it fail to exist merely because of this; for if it did not exist, when there is a question where the specific operation is unknown, "What is he doing?", the reply "He cooks" or "He reads" would be no reply at all. Furthermore: / But when a person is in a state of indifference and is impelled to act, / that exertion toward sacrifice, oblation, and the like is studied as bhāvanā. / And this [bhāvanā], although generic in nature, is not an action that appears anywhere as already accomplished like cowness and the like, by which it would not be an injunction. Or rather: / It is a particular action, an internal operation of the knower, / distinct from an external momentary action whose nature is physical movement. / And an action is indeed accepted to be a word-meaning. But even granting that it is a word-meaning, it is only proper that the action is the sentence-meaning. / Because word-meanings, united together / and specified by mutual connection in accordance with expectancy, attain the status of sentence-meaning. / And connection occurs when there is a relation of principal and subordinate; / and what is to be effected is understood as principal because of its being effected. / And that is none other than action; therefore let action be accepted as the sentence-meaning. / When enjoined, "One should sacrifice, one should give, one should offer oblations, one should study," / a person understands the action as that which is to be effected, and performs it. / And as for the word designating the eligible agent, such as svargakāmaḥ ("one who desires heaven"), that too is compatible as providing the agent required by bhāvanā: "In this action, this one is the agent; this action is to be brought about by him." Nor does action abandon its principal status here; for the action does not reside for the sake of the agent, but rather the agent is for the sake of the action, since he is observed in bringing it about. Scripture too teaches in the very same way: "This person should do this." If it is asked, "For what purpose then does this person perform this action?", we say: solely from the scriptural command. For having realized just this, the venerable Bādari indeed saw: / There is no subservience [of an action to an agent] apart from substance, quality, and purificatory rite. / [Objection:] Whether from the Veda, from a teacher's command, or from the rule of a king,