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#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.

==Meanings of Words==

==पदस्य अर्थाः ॥ Meanings of Words==

According to Indian thought we find two main approaches to the study of the aspect of अर्थः used in the sense of "meaning": one method in which the word is considered as an autonomous fundamental linguistic unit of thought and sense, language studies are made on the basis of words, and the sentence is considered as the concatenation of words. This theory is discussed primarily by the Naiyayikas, where one can find the Nyayasutras discussing the nature of individual words only; the factors necessary for understanding of a sentece are found only in later Nyaya-Vaiseshika words. Vaiyakaranas and Niruktakara also were mainly concerned with words and their forms. It is only in Mimamasa where a detailed study of sentences was undertaken to a great extent.

According to Indian thought we find two main approaches to the study of the aspect of अर्थः used in the sense of "meaning": one method in which the word is considered as an autonomous fundamental linguistic unit of thought and sense, language studies are made on the basis of words; second method where the sentence is considered as the concatenation of words and cognition of sentence-meaning (shabdabodha) becomes the basis of language studies. Discussed primarily by the Naiyayikas, in the Nyayasutras, is the nature of individual words only; the factors necessary for understanding of a sentence are found only in later Nyaya-Vaiseshika words. Vaiyakaranas and Niruktakara also were mainly concerned with words and their forms. It is only in Mimamasa where a detailed study of sentences was undertaken to a great extent.

It was Bhartrhari who advocated that the fundamental linguistic unit is the sentence. He defines the sentence as a 'single integral sumbol' which is revealed by the individual letters and the words that comprise it. The meaning is conveyed by this vakyasphota, the sentence considered as an indivisible and integral linguistic symbol.<ref name=":0" />

It was Bhartrhari who advocated that the fundamental linguistic unit is the sentence. He defines the sentence as a 'single integral symbol' which is revealed by the individual letters and the words that comprise it. The meaning is conveyed by this vakyasphota, the sentence considered as an indivisible and integral linguistic symbol.<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. Many commentaries of Nyaya have explained various aspects of dhvani, shabda, pada and vakya. In this article the commentaries of Sabdasakti-Prakashika of Jagadisa Tarkalankara and Siddhanta Muktavali by Visvanatha Panchanana have been used to present different concepts of Pada.

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. Many commentaries of Nyaya have explained various aspects of dhvani, shabda, pada and vakya. In this article, Mahabhashya,  the commentaries of Sabdasakti-Prakashika of Jagadisa Tarkalankara and Siddhanta Muktavali by Visvanatha Panchanana have been referred to present different concepts of Pada.

=== शब्दवृत्तयः ॥ Shabdavrttis (Functions of Words) ===

=== शब्दवृत्तयः ॥ Shabdavrttis (Functions of Words) ===

Shabdavrtti or the significative functions for a word explains how the words uttered by one person (speaker) denote the desired meaning in the listener. While Naiyayikas accept two functions (Abidha and Lakshana), the Alamkarikas accept a third vrtti, namely, Vyanjana or implied meaning of a word. The relation between a word and the its meaning (पदपदार्थयोस्सम्बन्धः) is called Shakti, described in below in Siddhanta Muktavali.<ref name=":7" /><blockquote>शक्तिश्च पदेन सह पदार्थस्य सम्बन्ध:।  सा चाऽस्माच्छब्दादयमर्थो बोद्धव्य इतीश्वरेच्छारूप:। (Sidd. Mukt. Shabdakhanda)<ref name=":1">Nyayasiddhanta Muktavali ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A4%BF%E0%A4%A6%E0%A5%8D%E0%A4%A7%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%B5%E0%A4%B2%E0%A5%80 Full Text])</ref></blockquote>Shakti or the inherent potency of a word describes that - from this sabda this meaning has to be understood as per divine will'. It is eternal and unchanging.  

Shabdavrtti or the significative functions for a word explains how the words uttered by one person (speaker) denote the desired meaning in the listener. While Naiyayikas accept two functions (Abidha and Lakshana), the Alamkarikas accept a third vrtti, namely, Vyanjana or implied meaning of a word. The relation between a word and the its meaning (पदपदार्थयोस्सम्बन्धः) is called Shakti, described in below in Siddhanta Muktavali.<ref name=":7" /><blockquote>शक्तिश्च पदेन सह पदार्थस्य सम्बन्ध:।  सा चाऽस्माच्छब्दादयमर्थो बोद्धव्य इतीश्वरेच्छारूप:। (Sidd. Mukt. Shabdakhanda)<ref name=":1">Nyayasiddhanta Muktavali ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A4%BF%E0%A4%A6%E0%A5%8D%E0%A4%A7%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%B5%E0%A4%B2%E0%A5%80 Full Text])</ref></blockquote>Shakti or the inherent potency of a word describes that - from this sabda this meaning has to be understood as per divine will'. It is eternal and unchanging.  

=== शक्तिग्रहोपायनिरूपणम् ॥ Knowing the Meanings of Words ===

=== शक्तिग्रहोपायनिरूपणम् ॥ Knowing the Meanings of Words ===

Now, that classification of meanings is understood, the next question to be answered is how do we grasp the meanings of words (शक्तिग्रह:)? How does a child understand that "this word means this"? According to Vishvanatha Panchanana Bhatt, Saktigraha or grasping the significative meaning of a word is by five ways<ref name=":7" /><ref name=":2">Swami Madhavananda, (1954 Second Edition) ''Bhasa-Pariccheda with Siddhanta Muktavali by Visvanatha Nyaya-Panchanana. (English Translation)'' Almora: Advaita Ashram (Pages 149 - 156)</ref>  <blockquote>शक्तिग्रहं व्याकरणोपमानकोशाप्तवाक्याद्व्यवहारतश्च। वाक्यस्य शेषाद्विवृतेर्वदन्ति सान्निध्यतस्सिद्धपदस्य वृद्धाः ॥ (Sidd. Mukt. Shabdakhanda)<ref name=":1" /></blockquote>The wise elderly say that there are different ways in which the knowledge of denotative meaning of a word is grasped, as following   

Now, that classification of meanings is understood, the next question to be answered is how do we grasp the meanings of words (शक्तिग्रह:)? How does a child understand that "this word means this"? According to Vishvanatha Panchanana Bhatt, Saktigraha or grasping the significative meaning of a word is by the following ways<ref name=":7" /><ref name=":2">Swami Madhavananda, (1954 Second Edition) ''Bhasa-Pariccheda with Siddhanta Muktavali by Visvanatha Nyaya-Panchanana. (English Translation)'' Almora: Advaita Ashram (Pages 149 - 156)</ref>  <blockquote>शक्तिग्रहं व्याकरणोपमानकोशाप्तवाक्याद्व्यवहारतश्च। वाक्यस्य शेषाद्विवृतेर्वदन्ति सान्निध्यतस्सिद्धपदस्य वृद्धाः ॥ (Sidd. Mukt. Shabdakhanda)<ref name=":1" /></blockquote>The wise elderly say that there are different ways in which the knowledge of denotative meaning of a word is grasped, as following   

# '''व्याकरणत् ॥ From Vyakarana :''' धातुप्रकृतिप्रत्ययादीनां शक्तिग्रहो व्याकरणाद्भवति। From the vyakarana aspects such as Dhatu (verbal roots), Prakrti and Pratyaya (suffixes) the meaning of the word is apprehended. Ex: गम् = to go, गच्छति = goes (present tense); गन्तृ = one who goes; गतिः = gait;  गम् with आ = to come   

# '''व्याकरणत् ॥ From Vyakarana :''' धातुप्रकृतिप्रत्ययादीनां शक्तिग्रहो व्याकरणाद्भवति। From the vyakarana aspects such as Dhatu (verbal roots), Prakrti and Pratyaya (suffixes) the meaning of the word is apprehended. Ex: गम् = to go, गच्छति = goes (present tense); गन्तृ = one who goes; गतिः = gait;  गम् with आ = to come   

# '''उपमानात् ॥ From Upamana:''' उपमानाद्यथा शक्तिग्रहः..। Through comparisons (upamanas) the meaning of the word is apprehended.   

# '''उपमानात् ॥ From Upamana:''' उपमानाद्यथा शक्तिग्रहः..। Through comparisons (upamanas) the meaning of the word is apprehended.   

Patanjali has drawn attention to the concept that there are many words with same sense; like for Indra, Shakra, Puruhuta and Purandara apply as synonyms. Again one and same word is also found to have different senses, for example, aksha (means the "die" in gambling as well as "axle"), pada, masha are seen in his Mahabhashya.<blockquote>बहवो हि शब्दा एकार्था भवन्ति । तद्यथा--इन्द्रः शक्रः पुरुहूतः पुरन्दरः । कन्दुः कोष्ठः कुसूल इति । एकश्च शब्दो बह्वर्थः । तद्यथा--अक्षाः पादा माषा इति ।(Mahabhashya under Panini Sutra 1.3.1)<ref>Mahabhashya ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%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%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%A4%E0%A5 Adhyaya 1 Pada 3])</ref></blockquote>Yaska's explanation in this regard may be taken as one of the explanations for the presence of synonyms and homonyms in a language. According to him all nouns are derived from verbal roots and different etymologies are offered for a single word when its meaning becomes different.

Patanjali has drawn attention to the concept that there are many words with same sense; like for Indra, Shakra, Puruhuta and Purandara apply as synonyms. Again one and same word is also found to have different senses, for example, aksha (means the "die" in gambling as well as "axle"), pada, masha are seen in his Mahabhashya.<blockquote>बहवो हि शब्दा एकार्था भवन्ति । तद्यथा--इन्द्रः शक्रः पुरुहूतः पुरन्दरः । कन्दुः कोष्ठः कुसूल इति । एकश्च शब्दो बह्वर्थः । तद्यथा--अक्षाः पादा माषा इति ।(Mahabhashya under Panini Sutra 1.3.1)<ref>Mahabhashya ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%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%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%A4%E0%A5 Adhyaya 1 Pada 3])</ref></blockquote>Yaska's explanation in this regard may be taken as one of the explanations for the presence of synonyms and homonyms in a language. According to him all nouns are derived from verbal roots and different etymologies are offered for a single word when its meaning becomes different.

In case of the nanartha shabdas (homonyms) or in homophones there is a possibility of doubt as to the exact meaning intended. In such situations, the role of contextual factors in determining the exact meaning of an expression has been emphasized.  

In case of the nanartha shabdas (homonyms) or in homophones there is a possibility of doubt as to the exact meaning intended. When a word denotes several primary meanings and out of them, in an ambiguous expression, one has to determine the exact meaning that fits in the given context. Bhartrhari in his Vakyapadiyam describes a list of certain conditions that serve to bring out the intended meaning of that particular word in an ambiguous expression. The [[Deciding Factors of Meaning|deciding factors of meaning]] include Association, Dissociation, Company etc. 

== चत्वारी पदजातानि ॥ Four Kinds of Padajatis ==

== पदजातानि ॥ Word Categories ==

Words belong to four groups.<ref name=":4">Subramanya Sharma. V. M. (2012) Ph.D Thesis: ''[http://hdl.handle.net/10603/105711 The Notion of Word in Vakyapadiyam.]'' Hyderabad : University of Hyderabad</ref>

 

# नाम ॥ Nama - Nouns

=== Four-Fold Classification ===

# आख्यातम् ॥ Akhyata - Verbs

Four-fold classification of words (चत्वारी पदजातानि) is evident in many Pre-Panian texts. The four kinds of words include<ref name=":4">Subramanya Sharma. V. M. (2012) Ph.D Thesis: ''[http://hdl.handle.net/10603/105711 The Notion of Word in Vakyapadiyam.]'' Hyderabad : University of Hyderabad</ref>

# उपसर्गः ॥ Upasarga - Prefix

# '''नाम ॥ Nama - Nouns'''

# निपातम् ॥ Nipata - Filler (Padapurana)  

# '''आख्यातम् ॥ Akhyata - Verbs'''

The first clear reference to the four-fold division of words is seen in the Rigveda mantra<blockquote>चत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मणा ये मनीषिणः । गुहा त्रीणि निहिता नेङ्गयन्ति तुरीयं वाचो मनुष्या वदन्ति ॥४५॥ (Rig. Veda. 1.164.45)</blockquote>Prior to Panini there were four-fold divisions of shabdas in Vajasaneya Pratisakhya of Sakatayana and Nirukta of Yaska. According to Yaska

# '''उपसर्गः ॥ Upasarga - Prefix'''

# '''निपातम् ॥ Nipata - Filler (Padapurana)'''

The first clear reference to the four-fold division of words is seen in the Rigveda mantras and the concept has been summarised aptly by Maharshi Patanjali, the Mahabhashyakara. For example, in the following Rk<ref name=":12">Sastri. Subrahmaya. P. S. (1944) ''Lectures on Patanjali Mahabhashya. Vol 1. (Ahnikas 1 - 3).'' Annamalai Nagar: Annamalai University. (Pages 35-36)</ref><blockquote>चत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मणा ये मनीषिणः ।....॥४५॥ (Rig. Veda. 1.164.45)</blockquote><blockquote>Patanjali's Bhashya for the above mantra is as below</blockquote><blockquote>चत्वारि वाक्परिमिता पदानि - चत्वारि पदजातानि, नामाख्यातोपसर्गनिपातश्च । ...</blockquote>Summary: He explains the expression चत्वारि (four), refers to four kinds of speech-sound; they being noun, verb, upasarga and nipata. They are seen by manishins (मनीषिणः who are those who have controlled their mind). Further it is  explained that the four padas (चत्वारि पदानि) are variously interpreted by different thinkers<ref name=":12" />

Prior to Panini the four-fold divisions of padas were also noted in Vajasaneya Pratisakhya of Sakatayana and Nirukta of Yaska. According to Yaska<blockquote>तत् यानि चत्वारि पदजातानि औपमन्यवः । सत्त्वप्रधानानि नामानि । अदः इति भावप्रधाने भवतः पूर्वापरीभूतं भावम् आख्यातेन आचष्टे । (Niru. 1.1)<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>Summary: Brief information about the Yaska's explanation of the four-fold categorization of word is as follows.

# Nama is that kind of word where the concrete form of a thing or sattva is considered to be important. Ex., गौरश्वः पुरुषो हस्तीति । cow, horse, man and elephant, is nama or name of a thing.

# Nama is that kind of word where the concrete form of a thing or sattva is considered to be important. Ex., गौरश्वः पुरुषो हस्तीति । cow, horse, man and elephant, is nama or name of a thing.

# Akhyata is that kind of word where the meaning of the verb (Bhava) is considered to be predominent such as in व्रजति ( walks) पचति (cooks).

# Akhyata is that kind of word where the meaning of the verb (Bhava) is considered to be predominant such as in व्रजति ( walks) पचति (cooks).

# Upasargas are the prefixes such as pra, para, apa, sam, nis, nir, dur etc., which cannot by themselves express any meaning but if not added before nama and akhyata would affect the meaning of the dhatu. Ex., आहार  (आ upsarga added to हृँ dhatu) विहार (वि upsarga added to हृँ dhatu) प्रहार ( प्र upsarga) संहार (सं upasarga) etc. Here ahara means food, samhara means to kill, vihara means to travel etc.

# Upasargas are the prefixes such as pra, para, apa, sam, nis, nir, dur etc., which cannot by themselves express any meaning but if not added before nama and akhyata would affect the meaning of the dhatu. Ex., आहार  (आ upsarga added to हृँ dhatu) विहार (वि upsarga added to हृँ dhatu) प्रहार ( प्र upsarga) संहार (सं upasarga) etc. Here ahara means food, samhara means to kill, vihara means to travel etc.

# Nipatas are those which are employed in the sense of more or less. Nipatas according to Sakatayana is used as a filler for the adjustment of meter in prosody. Ex., api is used in the sense of similar, and also as a filler, na is used in the sense of negation etc.<ref name=":4" />

# Nipatas are those which are employed in the sense of more or less. Nipatas according to Sakatayana is used as a filler for the adjustment of meter in prosody. Ex., api is used in the sense of similar, and also as a filler, na is used in the sense of negation etc.<ref name=":4" />

There are four important views about this subject tabularized below<ref name=":3">Iyer, S. R. (1979) ''Tarkabhasa of Kesava Misra, Edited with Translation, Notes, and an Introduction in English.'' Varanasi: Chaukhambha Orientalia (Pages 130-135)</ref>  

There is a great divergence among the various schools of thought regarding the locus of Shakti. What does a word denote? Is it a particular form (akrti) or a universal class (jaati)? There are four important views about this subject tabularized below<ref name=":3">Iyer, S. R. (1979) ''Tarkabhasa of Kesava Misra, Edited with Translation, Notes, and an Introduction in English.'' Varanasi: Chaukhambha Orientalia (Pages 130-135)</ref>  

{| class="wikitable"

{| class="wikitable"

!Explanation of what a word may denote

!Explanation of what a word may denote

For example when घटमानय is being uttered the intention is that the particular entity jar (घटव्यक्तिः) is to be brought and not the class (जातिः) of jars (घटत्वम्) as the capacity for being acted upon (अर्थक्रियाकारित्वम्) exists only in the व्यक्तिः। On observing this action, a person who does not know what a घट denotes previously assumes that - that word represents such a thing. This assumption is confirmed when he next observes the jar being removed. From this it must be admitted that the denotation of the word घट is primarily ascertained in the घटव्यक्तिः as otherwise the hearer would not bring or remove the particular object. But then it may be argued that शक्तिः is grasped only on one particular व्यक्तिः and there are innumerable घटव्यक्ति-s in which शक्तिः is not grasped. This objection would appear to be valid on the face of it; but is contrary to ordinary experience. When one has ascertained शक्तिः on a particular घटव्यक्तिः he sizes up the general shape and form of a घट as a कम्बुग्रीवादिमद्वस्तुः and through it he conceives the general notion, the घटत्वम् underlying all such jars. In fact घटत्वम् is nothing but kambugrivadimatvam (कम्बुग्रीवादिमत्वम्) showing all the elements that constitute the shape of the object, such as a narrow neck, bulging belly, rounded bottom, etc. घटत्वम् is the abstract formless notion while कम्बुग्रीवादिमत्वम् is the same notion in concrete form which is called आकृतिविशेषः। It is this आकृतिविशेषः which enables one to distinguish it from other things—अतद्व्यावृत्तिः। If one has understood what is meant by the word घट, or in other words, if one has grasped the denotative force of घट, it means that he has a definite conception of  

For example when घटमानय is being uttered the intention is that the particular entity jar (घटव्यक्तिः) is to be brought and not the class (जातिः) of jars (घटत्वम्) as the capacity for being acted upon (अर्थक्रियाकारित्वम्) exists only in the व्यक्तिः। On observing this action, a person who does not know what a घट denotes previously assumes that - that word represents such a thing. This assumption is confirmed when he next observes the jar being removed. From this it must be admitted that the denotation of the word घट is primarily ascertained in the घटव्यक्तिः as otherwise the hearer would not bring or remove the particular object. But then it may be argued that शक्तिः is grasped only on one particular व्यक्तिः and there are innumerable घटव्यक्ति-s in which शक्तिः is not grasped. This objection would appear to be valid on the face of it; but is contrary to ordinary experience. When one has ascertained शक्तिः on a particular घटव्यक्तिः he sizes up the general shape and form of a घट as a कम्बुग्रीवादिमद्वस्तुः and through it he conceives the general notion, the घटत्वम् underlying all such jars. In fact घटत्वम् is nothing but kambugrivadimatvam (कम्बुग्रीवादिमत्वम्) showing all the elements that constitute the shape of the object, such as a narrow neck, bulging belly, rounded bottom, etc. घटत्वम् is the abstract formless notion while कम्बुग्रीवादिमत्वम् is the same notion in concrete form which is called आकृतिविशेषः। It is this आकृतिविशेषः which enables one to distinguish it from other things—अतद्व्यावृत्तिः। If one has understood what is meant by the word घट, or in other words, if one has grasped the denotative force of घट, it means that he has a definite conception of  

# the Ghatavypti (घटव्यक्तिः)  

# the Ghatavykti (घटव्यक्तिः)  

# the general notion Ghatatvam (घटत्वम्)  

# the general notion Ghatatvam (घटत्वम्)  

# its peculiar shape — Akrti-visesha (आकृतिविशेषः) — as a कम्बुग्रीवादिमद्वस्तुः।

# its peculiar shape — Akrti-visesha (आकृतिविशेषः) — as a कम्बुग्रीवादिमद्वस्तुः।

In his Nyayasutras, Gautama wants to convey in जात्याकृतिव्यक्तयस्तु पदार्थः (1-2-68)<ref name=":6" /> sutra that the meaning of a word rests on all the three, जातिः, आकृतिः and व्यक्तिः. The three notions जातिः, आकृतिः and व्यक्तिः are but different phases of one and the same thing serving distinct functions in logical explanation and as such inseparable from one another.<ref name=":3" />

In his Nyayasutras, Gautama wants to convey in जात्याकृतिव्यक्तयस्तु पदार्थः (1-2-68)<ref name=":6" /> sutra that the meaning of a word rests on all the three, जातिः, आकृतिः and व्यक्तिः. The three notions जातिः, आकृतिः and व्यक्तिः are but different phases of one and the same thing serving distinct functions in logical explanation and as such inseparable from one another.<ref name=":3" />

The Vaiyaakaranas emphasize that the denotative force acts primarily on the जातिः as that is the life-giving element in any substance, प्राणप्रद. The conception of the व्यक्तिः is by a later mental process such as Anumana, Arthapatti or even by Vyajnana (suggestion). As the visual sense organ is in direct contact only with the व्यक्तिः and as अर्थक्रियाकारित्वम् rests on it, it is only the व्यक्तिः that can be brought when some one says घटमानय. It may be noted that Mimamsakas, Advaitins, and the Alamkarikas accept this siddhanta, and embellish it further, even though they do not accept the Sphotavada of Vaiyakaranas.

The Vaiyaakaranas emphasize that the denotative force acts primarily on the जातिः as that is the life-giving element in any substance, प्राणप्रदः। The conception of the व्यक्तिः is by a later mental process such as Anumana, Arthapatti or even by Vyajnana (suggestion). As the visual sense organ is in direct contact only with the व्यक्तिः and as अर्थक्रियाकारित्वम् rests on it, it is only the व्यक्तिः that can be brought when someone says घटमानय. It may be noted that Mimamsakas, Advaitins, and the Alamkarikas accept this siddhanta, and embellish it further, even though they do not accept the Sphotavada of Vaiyakaranas.

The Buddhists who want to refute both the Mimamasaka and the Naiyayika at the same time strike a new path and contend that the primary import of words is अपोह or अतद्व्यावृत्तिः i.e. differentia from all things other than that. In other words, the word घट primarily denotes a thing different from non-jar things and the जातिः and व्यक्तिः are only aids for this differentia.

The Buddhists who want to refute both the Mimamasaka and the Naiyayika at the same time strike a new path and contend that the primary import of words is अपोह or अतद्व्यावृत्तिः i.e. differentia from all things other than that. In other words, the word घट primarily denotes a thing different from non-jar things and the जातिः and व्यक्तिः are only aids for this differentia.