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Sanskrit text, Unicode transliteration and English translation of verse 1.124:

啶掂ぞ啶椸�嵿ぐ啷傕お啶む�� 啶氞�囙う啷佮い啷嵿�曕�嵿ぐ啶距ぎ啷囙う啶掂が啷嬥ぇ啶膏�嵿く 啶多ぞ啶多�嵿さ啶む�� 啷�
啶� 啶�啷嵿ぐ啶曕ぞ啶多�� 啶�啷嵿ぐ啶曕ぞ啶多�囙い 啶膏ぞ 啶灌た 啶�啷嵿ぐ啶む�嵿く啶掂ぎ啶班�嵿ざ啶苦え啷� 啷� 啷оエ啷� 啷�

惫腻驳谤奴辫补迟腻 cedutkr膩medavabodhasya 艣膩艣vat墨 |
na prak膩艣a岣� prak膩艣eta s膩 hi pratyavamar艣in墨 || 124 ||

124. If this eternal identity of knowledge and the word were to disappear, knowledge would cease to be knowledge; it is this identity which makes identification possible.

Commentary

Just as illumination is the nature of fire or consciousness the nature of the Inner Controller, in the same way, all knowledge is intertwined with the word. Even in the state of unconsciousness (sleep), there is the persistence of the association with the subtle word. Also, that first cognition of external objects which does not grasp their special features (苍颈尘颈迟迟腻苍腻尘) illuminates them in a vague manner (avyapade艣yay膩 v峁泃ty膩) as mere things, by referring to them as this or that. At the time of remembrance also, when the seeds of such indeterminate cognition are awakened, a mere outline, consisting of the previous vague cognition, figures in the mind in the form: 鈥榯his is some hymn or verse which I have heard before鈥�. If knowledge were not mixed up with the word, the (vague) cognition which arises, not being intertwined with the form of another (the word) does not become an auxiliary in the act of illumination. After the cognition of the bare meaning of the words (in a sentence) which are different from one another, mutually unhelpful and independent of one another (腻迟尘腻苍迟补谤腻苍腻迟尘补苍腻尘) has taken place, what takes place afterwards, namely, the mutual determination of their meanings, the definite identification of their meanings as such and such, their cooperation to fulfil one purpose, the connection of the individual sentence-meaning with the expressive power of the words, all this is closely linked with the fact of knowledge being closely intertwined with the word. It is this (惫腻驳谤奴辫补迟腻) which brings about the identification and the mutual determination of the wordmeanings, a cognition (of the sentence) which is qualified by all the qualifications and causes purposeful activity and yet it does not abandon the appearance of difference within it by a process of abstraction of powers.²

Notes

1. 膧迟尘腻苍迟补谤腻迟尘补苍腻尘. 痴峁涐梗补产丑补鈥檚 text seems to have been: 鈥�腻迟尘腻苍迟补谤腻苍腻迟尘补苍腻尘鈥� because he explains as follows鈥�腻迟尘腻ntaram e峁Ｄ乵 腻迟尘腻 na bhavati. Itaretarasya iti. Itarasyetara 腻迟尘腻 na bhavati. Itarasy膩p墨t膩ro devadatt膩rtho gav膩rthasy膩tmety膩di.

2. From 鈥�产丑颈苍苍补谤奴辫腻峁嚹乵 to na vijah膩ti, it is explained that the understanding of the sentence-meaning from the word-meaning presupposes that knowledge is of the nature of the word. The stages in the process, as understood by 痴峁涐梗补产丑补, are: (1) the understanding of the word-meanings from the words; (2) the identification of the meanings in a cognition intertwined with the word; (3) the unification of these meanings by their mutual delimitation.