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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 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:). 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" />
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" />
=== Multiple Meanings ===
According to the Mimamsakas the relation between shabda and artha (the word and its meaning) must be accepted as invariable and constant as far as possible. Thus the binary relationship requires a word to have only one sense and a sense to have only one word to denote it. This is generally by and far accepted in the language constructs and many earlier siddhantas were focused on explaining the primary meaning of word. However, in many instances in Samskrit language (as well as other languages) we come across the presence of a one-for-many concept both in sense and the word it denotes. Multiple meaning is an important feature of speech and language and has attracted significant attention of scholars in India even from ancient times. We find two main categories of this multiple meaning instances<ref name=":0" />
# नानार्थशब्दाः Homonyms: One word having various senses
# पर्थायशब्दाः Synonyms: One sense denoted by many words
Patanjali has drawn attention to the concept that there are many words with same sense and that one and same word is also found to have different senses as 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 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 is 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.
== The Import of Words ==
== The Import of Words ==
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 tabularised 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