Establishment of Brahman 1.35

1.35

yatrāpi (api ca yatrāpi edition) bhūtārthapratipattau hānamupādānaṃ vā saṃbhavati, ‘eṣa pratirodhakavānadhvā, nidhimāneṣa bhūbhāgaḥ'; iti /
tatrāpi hānopādānayoḥ śabdo vyāpriyate, bhūtārthopakṣayāt /
śabdādbhūtamarthaṃ pratipadya tasya pramāṇāntarāvagatāmupakārahetutāmapakārahetutāṃ vā saṃsmṛtya icchayā pravartate dveṣeṇa nivartate vā /
nanu prayoktā buddhipūrvakārī śrotuḥ pravṛttyarthaṃ nivṛttyarthaṃ vā vacanaṃ prayuṅkte /
tathā ca pravṛttinivṛttiparyavasitameva /
idaṃ hi tatra prayoktavyaṃ na prayujyate ‘na gantavyamanenādhvanā'; tathā ‘gṛhāṇeto nidhim'; iti /
naitatsāram /
bhūtārthaparyavasitasyāpi vacaso bhūtārthāvagamamukhena pravṛttinivṛttyaṅgabhāvo yato na vyāhanyate pratyakṣādīnāmiva /
bhūtārthapramāparisamāptavyāpṛtayaḥ pratyakṣādayo mātrayāpyagocarīkṛtapravṛttinivṛttayo na pravṛttinivṛttyaṅgabhāvaṃ jahati, tathā śabdo 'pīti na kiñcitpraduṣyati /
prayoktrabhisaṃhite pravṛttinivṛttī iti cet, na prayoktrabhisaṃdhānācchabdārthatvamapi tu sāmarthyāt /
anyathā nidhiprāptidvārikā nānāvidhapuruṣārthāvāptirapi tasyābhisaṃhiteti śabdārthaḥ syāt /
yadā ca pravṛttiṃ nivṛttiṃ vābhisaṃdhāya kiñcitpratyakṣādibhirjijñāsyate, tadābhisaṃhite api pravṛttinivṛttī na pratyakṣādiprameye /
tadābhisaṃhite api pravṛttinivṛttī na śabdārthau /
itaścaitadevam (itaśca tadevam -- edition) ---
yatkasyacidupādānabuddhiḥ, anyasyopekṣā /
śabdārthatve hi sarveṣāmupādānabuddhireva syāt /

Even where avoidance or acquisition is possible upon the cognition of an existent fact, as in "This road has highwaymen," or "This plot of land contains a treasure,"—
Even there, the word does not operate in avoidance and acquisition, because it is exhausted in the existent fact.
Having understood the existent fact from the word, and having recalled its causality for benefit or causality for harm as known from another means of valid cognition, one acts out of desire or withdraws out of aversion.
Objection: A speaker, acting deliberately, uses an utterance for the purpose of the hearer's activity or withdrawal;
And therefore, [the utterance] terminates only in activity or withdrawal.
For this, which should be uttered there, is not uttered: "One should not travel by this road," or likewise "Take the treasure from here!"
This is without substance.
Because the status of an utterance, even when terminating in an existent fact, as an auxiliary to activity and withdrawal by way of the cognition of an existent fact, is not contradicted, just as in the case of perception and the others.
Perception and the rest, whose operation is completed in the valid cognition of an existent fact, without making activity or withdrawal their object even to the slightest degree, do not forfeit their status as auxiliaries to activity and withdrawal; so also with verbal testimony, hence nothing is corrupted.
If it is argued that activity and withdrawal are intended by the speaker, [we reply:] something is not the meaning of a word because of the speaker's intention, but rather from its [intrinsic] capacity.
Otherwise, the acquisition of various human ends through obtaining the treasure would also be intended by him, and thus would be the meaning of the word.
And when, having intended activity or withdrawal, something is desired to be known through perception and the rest, then activity and withdrawal, even though intended, are not the object of valid cognition of perception and the rest;
Then activity and withdrawal, even though intended, are not the meanings of the word.
And this is so also for the following reason:
Because to one person there arises the thought of acquisition, while to another there is indifference;
For if they were the meaning of the word, everyone would have only the thought of acquisition.