भाषास्तित्वदीपिका । परम् अस्तित्वस्य तु मानसिकवाण्या संभवः । अतस्तयोरभिन्नत्वं स्पष्टम् । अथ संस्कृतपदानामर्था वास्तविकानुगुणाः पारमार्थिकोपेताश्च यत ईशावास्यादेरपि । संस्कृतवाण्यां पञ्चार्थवर्गाः प्रकीर्तिता यद् द्रव्यं गुणो जातिः क्रिया सत्ता च । द्रव्यं पञ्चेन्द्रियज्ञेयम् अश्वादिपदेन सूच्यम् । गुणो वास्तविकाभावो मानसिककल्पना च वर्णादिपदेन उपदिश्यते । जातिस्तुल्यद्रव्यानां प्रामुख्यगुणसमूहोऽश्वत्वादिपदेन निर्दिश्यते । कर्तरि कर्मणि वा क्रिया सततं द्रव्येन युक्ता जङ्गमस्थितिर्निवेदिता । सत्ता सर्वेषां सत्वं स्थावरस्थितौ गुणवद् द्रव्यम् जङ्गमस्थितौ क्रियास्वरूपिणी । इयं लोकजननी स्वभावती महामायाहेतुरेव सर्वपदानाम् अत्यन्तार्थतत्वम् ।
Language brings reality to life. Moreover, reality is born through the language of the mind (viz. thought). Therefore, the nonduality of the two is clear. In Samskritam words are associated both with objective reality and subjective relaity which is also upheald by Upanishadic statements. In Samskritam, five classes of meanings are made known, viz. dravya, guNa, jaati, kriyaa and sattaa. Dravya is that which is known by the five senses and is indicated by words like horse. GuNa is an abstract concept without physical reality that is indicated by concepts such as color. Jaati is the collective-principle-guNas of the same kind of dravya which is indicated by words like horseness. Active or passive kriyaa is inseparably associated with a dravya and indicates dynamism. Sattaa is the essense of all, when in a static condition is guNa-laiden dravya and in a dynamic state is the essense of kriyaa. This satta is the mother of the universe, self-sustaining, reason behind the great delusion and the untimate meaning of all words.
