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Sanskrit text, Unicode transliteration and English translation of verse 1.13:

啶呧ぐ啷嵿ぅ啶�啷嵿ぐ啶掂�冟い啷嵿い啶苦い啶む�嵿い啷嵿さ啶距え啶距�� 啶多が啷嵿う啶� 啶忇さ 啶ㄠた啶�啶ㄠ�嵿ぇ啶ㄠぎ啷� 啷�
啶むい啷嵿い啷嵿さ啶距さ啶�啷嬥ぇ啶� 啶多が啷嵿う啶距え啶距�� 啶ㄠぞ啶膏�嵿い啶� 啶掂�嵿く啶距�曕ぐ啶｀ぞ啶︵�冟い啷� 啷� 啷оォ 啷�

artha辫谤补惫峁泃迟颈tattv膩n膩峁� 艣abd膩 eva nibandhanam |
tattv膩vabodha岣� 艣abd膩n膩峁� n膩sti vy膩kara峁嚹乨峁泃e || 13 ||

13. The expression of what one wants to say (the principle of the use of things) depends upon words and the truth concerning words cannot be understood except through Grammar.

Commentary

(a) The basis for the expression of a meaning is that the speaker wants to communicate it, not whether it has an external existence as an object or not. Desire to communicate depends upon the existence of a suitable word. The speaker uses a separate suitable word for every meaning which his desire to communicate brings to the mind. It is like a person applying the right sense when he wants to cognise anything directly.

(b) Another explains differently. What is meant by the truth (tattva) in the use (辫谤补惫峁泃迟颈) of an object (artha) is the ground for the application of a word to that object. When, due to the presence of that ground in an object, a cognition of that object corresponding to that ground arises, then one can bring that object into verbal usage. In the absence of that ground inhering in the object, there cannot be any verbal usage in regard to the bare object. As words acquire their form in relation to the universal (箩腻迟颈) it is the universal (蝉腻尘腻苍测补) which is the basis of words.

(c) Or one can say that interconnection (蝉补峁僺补谤驳补) is the basis (tattva) of verbal usage. As the meanings of words are closely connected with one another, even though they appear to be unconnected, verbal usage depends upon the sentence. When the cognition of interconnection ceases, no verbal usage in regard to the word-meaning is possible.

(d) Another meaning is this: A bare object comes only within the range of tyad (that) etc., which just point to things. The basis of its verbal usage is interconnection. That which is connected enters into relation with action in a primary or secondary capacity.

(e) Or activity (辫谤补惫峁泃迟颈) means an action like 鈥榖eing born鈥� conveyed by the verb. The essence (tattva) of this thing which is called activity is the fact of being something to be accomplished, its requirement of means, its assuming the form of sequence, its being the cause of suggesting time. The other object is a mere thing which remains the same in all the three times. It is conveyed by the noun and is free from all inner sequence.

(f) Or again, what is the basis (tattva) of the verbal usage (辫谤补惫峁泃迟颈) of an object (artha)? The cognition, having the form of an object, which is projected as an external object. And that depends upon the word.

What is meant by 鈥榯he truth concerning words鈥� is its completeness (avaikalya) its correct form in which its purity has not gone. That is its complete form. The others, the corrupt forms, used by those who really intended to use the correct ones, are its incomplete forms.

Notes:

The main word in this verse is artha辫谤补惫峁泃迟颈tattv膩n膩m. This compound word is analysed in six ways in the 痴峁泃迟颈.: a. b, c, d; e; f. In a, it is analysed thus: arthasya 辫谤补惫峁泃迟颈tattvam; in b, thus: arthasya prav峁泃tau 迟补迟迟惫补峁� nimittam; in c, in the same way as in b; in d, thus: arthasya 辫谤补惫峁泃迟颈tattvam; in e, thus: arthasya prav峁泃te艣ca tattvam; in f, thus: arthasya 辫谤补惫峁泃迟颈tattvam. In all the explanations except e, 辫谤补惫峁泃迟颈 means 惫测补惫补丑腻谤补 = verbal usage. In e, it means action.

The fact that as many as six alternative explanations have been given raises some questions which are discussed in the Introduction.