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=== 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। (Sidd. Mukt. Shabdakhanda)<ref name=":1" /></blockquote>The elders say that there are five different ways in which the knowledge of denotative meaning of a word is grasped. Briefly discussed they are  

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 elders say that there are different ways in which the knowledge of denotative meaning of a word is grasped. Briefly discussed they are  

# धातुप्रकृतिप्रत्ययादीनां शक्तिग्रहो व्याकरणाद्भवति। From the vyakarana aspects such as Dhatu (verbal roots), Prakrti and Pratyaya (suffixes) the meaning of the word is apprehended.   

# '''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    

# 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.   

# कोशद् । Through Dictionaries the meaning of the words are learnt.   

# '''कोशद्''' '''॥ From Kosha :''' Through Dictionaries the meaning of the words are learnt.   

# आप्तवाक्याद् । From the different usages of words by trustworthy persons, as from the statement such as यथा कोकिल: पिकशब्दवाच्य इत्यादिशब्दात् । the word 'pika' signifies a cuckoo.   

# '''आप्तवाक्याद्''' '''॥ From Aptavakya:''' From the different usages of words by trustworthy persons, as from the statement such as यथा कोकिल: पिकशब्दवाच्य इत्यादिशब्दात् । the word 'pika' signifies a cuckoo.   

# व्यवहारादपि। From the usage also the meaning is apprehended. For instance, an elderly person giving directions says, 'bring the jar,' and hearing this another person brings a jar. A boy watching this concludes that the act of bringing a jar is the result of the words uttered by the elderly person. From the expressions such as, 'remove the jar,' and 'bring the cow,' he understands the process of inclusion and exclusion of functions.   

# व्यवहारादपि। From the usage also the meaning is apprehended. For instance, an elderly person giving directions says, 'bring the jar,' and hearing this another person brings a jar. A boy watching this concludes that the act of bringing a jar is the result of the words uttered by the elderly person. From the expressions such as, 'remove the jar,' and 'bring the cow,' he understands the process of inclusion and exclusion of functions.   

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That there are so many different ways of knowing the meanings of words proves that the relation between words and their meanings is not a natural but a conventional relation.   

That there are so many different ways of knowing the meanings of words proves that the relation between words and their meanings is not a natural but a conventional relation.   

=== Determination of the Meaning ===

=== शक्तश्चतुर्विधम् ॥ Kinds of Shakti ===

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 its meaning and it is of four kinds.<ref name=":2" /><ref name=":3" /><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 '''(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.  

'''योगः = अवयवशक्तिः''' : A word is called derivative '''(यौगिकशब्दः । yaugikashabda)''' 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 Adhyapaka (अध्यापकः) means one who teaches, it is composed of अधि (preposition) + इ (Dhatu) + णिच् + कर्तरिप्रत्यय.  

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.

'''रूढि = समुदायशक्तिः :''' A word is called conventional '''(रूढिशब्दः । rūḍhishabda)''' 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. गजः = an elephant and not गर्जतीति गजः from etymology.  

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 but restricted by convention to a particular thing within that meaning (अवयवशक्तिविषये समुदायशक्तिरप्यस्ति). Example, words such as पङ्कजा (lotus) where by avayava sakti it reflects something that grows in the mud and in that sense it may mean lotus, lily, frog, weed or any such thing; but restricted by samudaya sakti it means lotus flower only. मधुकरः (bee) हस्तिन् (elephant) are other examples. Normally one should not use such words in their etymological sense as the rule योगाद्रूढिर्बलीयसी is applied to them, thus a conventional usage gains precedence over the etymological usage.

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 yaaga.<ref name=":2" />   

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:). In this case convention does not restrict the sense to one particular thing as in previous case. Example, the words such as स्वयम्भू । Svayambhu which means one that emerges by itself and also Brahma; उद्भिदा । Udbhida It denotes that which sprouts such as the trees and shrubs, as also a particular kind of yaaga.<ref name=":2" />   

== The Import of Words ==

== The Import of Words ==