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{{ToBeEdited}}Pada Vichara (Samskrit: पदविचारः) deals with Pada (पदम्) or word. A word is a group of varnas or letters arranged in a certain fixed order giving a certain meaning. The order of the letters in a word cannot be changed or reversed in any way without altering its meaning.<ref name=":7">Chatterjee. Satischandra, (1950 Second Edition) ''The Nyaya Theory of Knowledge, A Critical Study of Some Problems of Login and Metaphysics''. Calcutta: University of Calcutta. (Pages 322 - 335)</ref> Thus what distinguishes a word from other sounds is its possession of meaning.

==पदम् ॥ Padam (Word)==

Words are used for naming, even in everyday life, because of their universal applicability and their convenience owing to simplicity as per Nirukta<ref name=":0">Raja, Kunjunni  K. (1977 Reprint) ''Indian Theories of Meaning.'' Madras: The Adyar Library and Research Centre. </ref><blockquote>संज्ञाकरणं व्यवहारार्थं लोके । तेषां मनुष्यवत् व्याप्तिमत्त्वात् तु शब्दस्याणीयस्त्वात्च शब्देन शब्दानाम् इतरेतरोपदेशः । (Niru. Shas. 1.2)<ref>Nirukta Shastra ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4% Adhyaya 1])</ref></blockquote>Bhartrhari refers to this view and says that Vartaksha also held the theory that it is only the sentence that is regularly present in the mind of the hearer.<ref name=":7" />

Pada Vichara (पदविचारः) According to Tarkabhasha by Shri Keshav Mishra, a padam (word) is defined as पदं च वर्णसमूहः । Padam (word) is a collection of varnas (letters). Gangesa also in his Tattvachintamani considers the group of words to be a sentence as in वर्णसमूहः पदं ।<ref>Tattvachintamani by Gangesa Upadhyaya ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%9A%E0%A4%BF%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%AE%E0%A4%A3%E0%A4%BF%E0%A4%83/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%96%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4% ShabdaKhanda])</ref>.

A word is a group of varnas or letters arranged in a certain fixed order giving a certain meaning. The order of the letters in a word cannot be changed or reversed in any way without altering its meaning. While a letter is a significant sound, a word is a symbolic sound of a higher order. A varna signifies only a part of the alphabet but the fixed set of varnas in a padam stand for some thing or some idea. Padas are similar to varnas in their ability to be spoken or written and thus are the objects of auditory or visual perception. It should be noted that while varnas are part of alphabet and independent, a word is not a mere collection or aggregation of varnas but a definite whole of letters or syllables having a fixed sequence of arrangement within the Padam. It is the unity of the parts (syllables) forming an object (word) of single cognition.

===Qualities of Words===

In '''Tarkabhasha''' of Shri Keshav Mishra (A Nyaya Commentary), padam (word) is defined as पदं च वर्णसमूहः । Padam (word) is a collection of varnas (letters).

 

In '''Tattvachintamani''', Gangesa also affirms वर्णसमूहः पदं ।<ref>Tattvachintamani by Gangesa Upadhyaya ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%9A%E0%A4%BF%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%AE%E0%A4%A3%E0%A4%BF%E0%A4%83/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%96%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4% ShabdaKhanda])</ref> that Pada is a collection of varnas.

 

 

A word is that which has significative potency (Sakti). "From this word, this concept should be known - as per the will of Ishvara" to this effect (ईश्वरसङ्केतः) is called Sakti (significative potency).<ref>Mm. S. Kuppuswami Sastri (1951 Second Edition) ''A Primer of Indian Logic according to Annambhatta's Tarkasamgraha.'' Madras: The Kuppuswami Sastri Research Institute (Page 253)</ref>

 

In '''Ashtadhyayi''', Panini describes सुप्तिङ्गन्तं पदम्। (1.4.15), thus we see a grammatical lakshana for Pada as that which has the case endings of सुप् and तिङ्ग।

 

While a letter is a significant sound, a word is a symbolic sound of a higher order. A varna signifies only a part of the alphabet but the fixed set of varnas in a padam stand for some thing or some idea. Padas are similar to varnas in their ability to be spoken or written and thus are the objects of auditory or visual perception. It should be noted that while varnas are part of alphabet and independent, a word is not a mere collection or aggregation of varnas but a definite whole of letters or syllables having a fixed sequence of arrangement within the Padam. It is the unity of the parts (syllables) forming an object (word) of single cognition.<ref name=":7" /> Summarizing the qualities of words as follows

#It consists of varnas in a fixed order

#It consists of varnas in a fixed order

#its essential nature lies in its meaning

#Its essential nature lies in its meaning

#Meaning of the word and object it signifies have a relationship

#Meaning of the word and object it signifies have a relationship

#Different relationships (of word and object) gives different meanings of a particular word.

#Different relationships (of word and object) gives different meanings of a particular word.

===Kinds of Meanings of Words===

==Meanings of Words==

Logically a word is a sound that bears a certain meaning. A word may have different meanings according to the various ways in which it is related to the object. On the whole we see at least four different kinds of meaning of a word as per Naiyyayikas and Alamkarikas. The relation between a word and its meaning may be either Sanketa, Lakshana or Vyanjana; Sanketa is the direct relation between a word and its meaning, such that the knowledge of the word leads immediately to the knowledge of its relation to the meaning. Lakshana is the indirect or implied meaning in which we should understand a word when its direct or primary meaning is inconsistent with other words or the context. Thus such a Lakshana word means an object when it is directly related to some other aspect of the object other than its primary meaning. Naiyyayikas admit only Sanketa and Lakshana kinds of meanings. The Alamkarikas consider another kind of meaning namely Vyanjana. This stands for such meanings of words which are neither directly or indirectly related to them, but are only suggested by them.

Typically we find two approaches to the study of the "meaning":<ref name=":0" />

 

Logically a word is a sound that bears a certain meaning. A word may have different meanings according to the various ways in which it is related to the object. On the whole we see at least four different kinds of meaning of a word as per Naiyayikas and Alamkarikas. The relation between a word and its meaning according to Sabdasakti-Prakashika,<ref name=":7" /> may be either

* '''Sanketa''' : Sanketa is the direct relation between a word and its meaning, such that the knowledge of the word leads immediately to the knowledge of its relation to the meaning. It is of the following two ways

** '''Vachakas''' : Sanketa or direct relation between word and its meaning is eternal, natural, established by divine order and is unchanging is called '''Sakti''' or significative potency of the word. Example, relation between the word Jar and object Jar is direct and eternal.  

** '''Paaribhashikas''' : Sanketa or direct relation between word and its meaning is not eternal, conventional, established by technical usage of mankind and is changing in different contexts by the will of authority defining that "such and such word stands for this" is called '''Paribhasha'''. Example, word 'article' in grammar, 'premise' in logic, 'category' in philosophy

Paribhaasha : Technical meaning

* '''Lakshana''' : Lakshana is the indirect or implied meaning in which we should understand a word when its direct or primary meaning is inconsistent with other words or the context. Thus such a Lakshana word means an object when it is directly related to some other aspect of the object other than its primary meaning. Thus the secondary meaning is suggested through its association with the primary meaning. Example, take the expression गङ्गायां घोषः । the house is o''n Ganga.'' As per the primary meaning, the house is located ''on the current of water of river Ganga,'' which is not a possibility according to the context. So we consider not its primary meaning of '<nowiki/>''the current of water of river'<nowiki/>'' but in the secondary meaning of '''the bank of the river Ganga''<nowiki/>'. Thus we see that the secondary meaning called '''Lakshana''', गङ्गातटे घोषः । the house is on the banks of Ganga, has an indirect meaningful relationship with Ganga. There are three kinds of Lakshana

Lakshana : Secondary meaning

Naiyayikas admit only Sanketa and Lakshana kinds of meanings of words, they include Vyanjana within Sakti and Lakshana. They also different from Vedantins who admit that not only words, sentences also may have secondary meanings or Lakshana. The Alamkarikas consider the third kind of meaning namely Vyanjana. The Vyangyartha or suggested meaning of a word arises from its primary and secondary meanings and is not separate from them according to Naiyayikas. The alamkarikas however differ from Naiyayika views. Thus we have four kinds of terms namely

* Vyanjana uggested meaning

== References ==

== References ==