Changes

** '''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.

** '''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.

* '''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 ''on Ganga''. As per the primary meaning, ''the house is located on the current of water of river Ganga'', which is not a possibility as a house cannot be constructed in flowing water. So we consider not its primary meaning  ''the current of water of river'' but the secondary meaning namely ''the bank of the river Ganga''. 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''': 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 ''on Ganga''. As per the primary meaning, ''the house is located on the current of water of river Ganga'', which is not a possibility as a house cannot be constructed in flowing water. So we consider not its primary meaning  ''the current of water of river'' but the secondary meaning namely ''the bank of the river Ganga''. 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

** Jahallakshana, when no part of the primary meaning is retained, e.g., "the scaffolds cry out"

*# Jahallakshana, when no part of the primary meaning is retained, e.g., "the scaffolds cry out"

** Ajahallakshana, when a word is also retained in the implied meaning, e.g., a blue jar - meaning a jar with the attribute of blueness.

*# Ajahallakshana, when a word is also retained in the implied meaning, e.g., a blue jar - meaning a jar with the attribute of blueness.

** Jahadajahallakshana, a part of the primary meaning is retained, e.g., 'this is that man' - meaning the identity of the man leaving out the attributes of 'this' and 'that'.

*# Jahadajahallakshana, a part of the primary meaning is retained, e.g., 'this is that man' - meaning the identity of the man leaving out the attributes of 'this' and 'that'.

* '''Vyanjana''' : This stands for such meanings of words which are neither directly or indirectly related to them, but are only suggested by them. Thus the sentence गङ्गायां घोषः । the house is ''on Ganga'' is taken to mean that the house has the suggested qualities of Coolness (शीतलत्वम्) and Sacredness (पावनत्वम्) that is associated with the river Ganga.  

* '''Vyanjana''' : This stands for such meanings of words which are neither directly or indirectly related to them, but are only suggested by them. Thus the sentence गङ्गायां घोषः । the house is ''on Ganga'' is taken to mean that the house has the suggested qualities of Coolness (शीतलत्वम्) and Sacredness (पावनत्वम्) that is associated with the river Ganga.  

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

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

Words are divided into four kinds according to the different ways in which their meaning is determined from grammatical or conventional methods or from a combination of both. A word denotes it meaning and it is of four kinds.<ref name=":2" /><blockquote>शक्तं पदम्। तच्चतुर्विधम्। क्वचिद्यौगिकं, क्वचिद्रूढं, क्वचिद्योगरूढं क्वचिद्यौगिकरूढम्। (Sidd. Mukt. Shabdakhanda)<ref name=":1" /></blockquote>Sometimes it is derivative (यौगिकम् । yaugikam) sometimes conventional (रूढम् । rūḍham) sometimes derivatively conventional (योगरूढम् । yogarūḍham) and sometimes both derivative and conventional (यौगिकरूढम् । yaugikarūḍham).

Words are divided into four kinds according to the different ways in which their meaning is determined from grammatical or conventional methods or from a combination of both. A word denotes it meaning and it is of four kinds.<ref name=":2" /><blockquote>शक्तं पदम्। तच्चतुर्विधम्। क्वचिद्यौगिकं, क्वचिद्रूढं, क्वचिद्योगरूढं क्वचिद्यौगिकरूढम्। (Sidd. Mukt. Shabdakhanda)<ref name=":1" /></blockquote>Sometimes it is derivative (यौगिकम् । yaugikam) sometimes conventional (रूढम् । rūḍham) sometimes derivatively conventional (योगरूढम् । yogarūḍham) and sometimes both derivative and conventional (यौगिकरूढम् । yaugikarūḍham).

A word is called derivative or yaugika when its meaning is solely determined by those of its component parts or avayavas (यत्राऽवयवार्थ एव बुद्ध्यते) such as root and the prefix or suffix (the dhatu and upasargas or pratyayas), as in example Paachaka (पाचका) or cook.  

A word is called derivative '''(यौगिकम् । yaugikam)''' when its meaning is solely determined by those of its component parts or avayavas (यत्राऽवयवार्थ एव बुद्ध्यते) such as root and the prefix or suffix (the dhatu and upasargas or pratyayas), as in example Paachaka (पाचका) or cook.  

A word is called conventional or rūḍha when its meaning is determined independently by collective denotation (समुदायशक्तिमात्रेण बुद्ध्यते), irrespective of the meaning given by the component parts. Example, words such as गो-मण्डला, here grammatically derived meaning of गो (Go) is given as one who goes (Gacchati) but that is excluded and गो (Go) is denoted as Cow (independent of the derived grammatical meaning). Mandala means circle.

A word is called conventional '''(रूढम् । rūḍham)''' when its meaning is determined independently by collective denotation (समुदायशक्तिमात्रेण बुद्ध्यते), irrespective of the meaning given by the component parts. Example, words such as गो-मण्डला, here grammatically derived meaning of गो । Go is given as one who goes (Gacchati) but that is excluded and instead is denoted as Cow (independent of the derived grammatical meaning). Mandala means circle.

A word is called derivatively conventional (योगरूढम् । yogarūḍham) when its meaning is determined by component parts or avayavas having the aspect of collective denotation (अवयवशक्तिविषये समुदायशक्तिरप्यस्ति). Example, words such as पङ्कजा (lotus) where by avayava sakti it reflects something that grows in the mud and by samudaya sakti it conveys the idea of flower named lotus by implication. Further detailed explanation is not presented here due to the extensiveness of the subject.

A word is called derivatively conventional '''(योगरूढम् । yogarūḍham)''' when its meaning is determined by component parts or avayavas having the aspect of collective denotation (अवयवशक्तिविषये समुदायशक्तिरप्यस्ति). Example, words such as पङ्कजा (lotus) where by avayava sakti it reflects something that grows in the mud and by samudaya sakti it conveys the idea of flower named lotus by implication. Further detailed explanation is not presented here due to the extensiveness of the subject.

A word is called derivative and conventional (यौगिकरूढम् । yaugikarūḍham) when its meaning is determined independently of each other, by both Yaugika and Rudha meanings (यौगिकार्थरूढ्यर्थयो: स्वातन्त्र्येण बोध:). Example, the words such as उद्भिदादिपदम्। It denotes that which sprouts such as the trees and shrubs, as also a particular kind of yaga.   

A word is called derivative and conventional '''(यौगिकरूढम् । yaugikarūḍham)''' when its meaning is determined independent of each other, by both Yaugika and Rudha meanings (यौगिकार्थरूढ्यर्थयो: स्वातन्त्र्येण बोध:). Example, the words such as उद्भिदा । Udbhida It denotes that which sprouts such as the trees and shrubs, as also a particular kind of yaga.<ref name=":2" />  

 

== References ==

== References ==

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