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Sanskrit text, Unicode transliteration and English translation of verse 1.44:

啶︵�嵿さ啶距さ啷佮お啶距う啶距え啶多が啷嵿う啷囙し啷� 啶多が啷嵿う啷� 啶多が啷嵿う啶掂た啶︵�� 啶掂た啶︵�佮�� 啷�
啶忇�曕�� 啶ㄠた啶�啶苦い啷嵿い啶� 啶多が啷嵿う啶距え啶距ぎ啶�啶班�嬥そ啶班�嵿ぅ啷� 啶�啷嵿ぐ啶�啷佮�溹�嵿く啶む�� 啷� 啷�啷� 啷�

dv膩v耻辫腻诲腻苍补艣abde峁�u 艣abdau 艣abdavido vidu岣� |
eko nimitta峁� 艣abd膩n膩maparo'rthe prayujyate || 44 ||

44. In the words which are expressive the learned discern two elements: one is the cause of the real word which, the other, is used to convey the meaning.

Commentary

That is called the expressive word which takes over the meaning, imposes it on its own form, makes it identical with itself, as it were. It has been said in the 厂补峁単谤补丑补.

鈥淎ccording to the view that it is the undivided word which conveys the meaning,¹ the expressive word has its own form (which is the basis of its usage and grammatical explanation). According to the view that the word can be divided into meaningful parts,² the basis of the formation of the word is the element delimited by meaning. Others are of the view that the word which conveys the meaning (does not express it but only) suggests it, because in that way, the use of the relation of the identity of the word and the meaning in the form 鈥業t is this鈥� would be possible.³鈥�

Or the word 耻辫腻诲腻苍补 may be taken to mean the whole which is to be accepted (for the operation of the rule). It is like this: where a word stands for its own form, its parts are not taken into consideration and no division is, therefore, cognised.⁴ What is meant by 鈥榦ne is the cause of the real word鈥� is: the cause of that, standing on which or resting on which or based on which the sounds convey the meaning. What is meant by 鈥榯he other is used to convey the meaning鈥� is鈥擝y the activity of the articulatory organs, it attains modification, becomes audible, depends, as the illuminator, always on the illuminated⁵ and is used to convey the meaning. According to others, that in which there is no inner sequence is the cause, that which has acquired sequence conveys the meaning. They proclaim that even that conveys the meaning when it enters the mind of the listener with all sequence suppressed. Another maintains that what has sequence is the cause of what has none.

In the sequenceless word are merged both the expressive power (艣谤耻迟颈艣补办迟颈) and the power of being expressed (补谤迟丑补艣补办迟颈). It has been said鈥�

鈥淔rom the differentiated, the undifferentiated word is born and it expresses the meaning. The word assumes the form of the meaning and enters into relation with it.鈥�

Notes

1. 础惫测耻迟辫补迟迟颈辫补办峁�a. When a word cannot be divided into meaningful parts, the whole of it is associated with a meaning which is not related to the meanings of its parts, because there are no parts.

2. 痴测耻迟辫补迟迟颈辫补办峁�a. Where a word can be divided into meaningful parts, the meaning of the whole is sought to be connected with the meaning of the parts.

3. Dyotaka. Those who hold that the word is suggestive (and not expressive = 惫腻肠补办补) seem to mean that the relation of expressive and expressed presupposes difference between word and meaning. But there is abheda between the two. Therefore, the word cannot be 惫腻肠补办补, it can only be 诲测辞峁璦办补.

4. Sometimes, a word stands for its own form and not for a meaning different from the form. That is mostly the case in grammatical rules. P. 4.2.33 鈥�agner 岣峢补办鈥� says that the suffix 岣峢补办 (= eya) is to be added to agni. Here agni naturally stands for its own form and not for what it means. Therefore, it cannot be divided into parts. The suffix can be added only to the word as a whole and not to any part of it. Agni is 蝉惫补谤奴辫补辫补诲腻谤迟丑补办补.

5. Praty膩yyaparatantra. 鈥楾ad膩k膩ropagrahe峁噊pasth膩n膩t鈥欌�擵r. The word as 辫谤补办腻艣补办补, naturally depends upon the meaning which is 辫谤补办腻艣测补 or 辫谤补迟测腻测测补. It is supposed always to carry the reflection of the meaning.