Changes

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" />

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" />

==पदलक्षणम् ॥ Characteristics of Words==

==पदलक्षणम् ॥ Characteristics of Word==

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 '''Tarkabhasha''' of Shri Keshav Mishra, 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.

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.

==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 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 the commentaries of Sabdasakti-Prakashika of Jagadisa Tarkalankara and Siddhanta Muktavali by Visvanatha Panchanana have been used to present different concepts of Pada.

=== शक्तिः ॥ Word - Meaning Relationship ===

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

The relation between a word and the meaning it represents is called Shakti according to 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>Sakti 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.  

* '''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

* '''सङ्केता/अभिधा/शक्यार्थः ॥ Sanketa/Abhidha/Shakyartha''' : 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. This is the first and primary function which can be translated as the denotative force. It is an established convention that such and such a word denotes such and such a thing, as गौः, धटः, अश्वः etc. The meanings of these words are handed down to us from time immemorial and is attributed to divine order. 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.  

** '''वाचकशब्दः ॥ 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.

** '''पारिभाषकशब्दः ॥ Paaribhashikas''' : Sanketa or direct relation between word and its meaning is not eternal; it is 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

* '''लक्षणा ॥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 hut is ''on Ganga''. As per the primary meaning, ''the hut is located on the current of water of river Ganga'', which is not a possibility as a hut 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 hut 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"

*# '''जहत्स्वार्थलक्षणा (Jahatsvartha)''' when the primary meaning (स्वार्था = शक्यार्थः) gives place to another meaning connected to it (no part of the primary meaning is retained), e.g., गङ्गायां घोषः । the hut is ''on river Ganga'' is replaced by the hut is ''on the banks of Ganga.'' मञ्चाः क्रोशन्ति । the ''cots'' are crying, the शक्यार्थः = cot is given up as it is not capable of crying and the word is taken to imply ''children'' lying in those cots.

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

*# '''अजहत्स्वार्थलक्षणा (Ajahatsvartha)''' is said to happen when a word while retaining the शक्यार्थः (the primary meaning) implies something more than that and connected to it (शक्यार्थः) in some form, e.g., काकेभ्यः दधि रक्ष्यताम् or छत्रिणो यान्ति. In the former काकेभ्यः retains its meaning of crow and implies all other birds also from whom the curd has to be protected. In the latter case those who hold umbrellas adn those who do not are both implied by the word छत्रिन् as they all go in a crowd.

*# 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'.

*# '''जहदजहत्स्वार्थलक्षणा (Jahadajahatsvartha)''' happens where some part of the शक्यार्थः or primary meaning is retained and the other part is discarded, (जहत् = discarding and अजहत् = retaining) e.g., सोऽयं चैत्रः - the pronoun सः denotes the man who was seen in the past time and अयं denotes the man in front at the present time. To maintain the identity of the two the adjectival position "seen in the past time" is discarded and the substantive "Chaitra (man)" alone is retained.

* '''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.  

* '''व्यञ्जना ॥''' '''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 are 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 are 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

* Abhidhaa/Vachaka/Mukhyartha/Sakyartha denotes the primary meaning of a word

* Abhidhaa/Vachaka/Mukhyartha/Sakyartha denotes the primary meaning of a word

* Paaribhaashika padas denoting the technical meaning of a word

* Paaribhaashika padas denote the technical meaning of a word

* Lakshana indicates the secondary meaning of a word

* Lakshana indicates the secondary meaning of a word

* Vyanjana denotes the suggested meaning

* Vyanjana denotes the suggested or implied meaning

=== 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 elders say that there are 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 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.   

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

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

# '''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.   

# '''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.   

# '''व्यवहाराद् ॥ From Usage :''' From the common worldly 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. 

# सिद्धपदस्य सन्निधेः '''॥ From Proximity to known word:''' Contiguity with known words or word, as in इह सहकारतरौ पिकः कूजति पञ्चमम् the words सहकारतरु and पञ्चम whose meanings are known determine that of पिकः as the cuckoo.   

#   

#   

Contextual usage and Synonymous words also lend their might in apprehending a word's meaning. Sometimes where there is a contradiction it is discarded and alternate ways are tried. A detailed discussion being out of scope it may suffice to outline the different methods of apprehending the meanings of words.  

To this list the Alamkarikas add gestures and signs by hands eyes, etc. Contextual usage is of many kinds and Synonymous words also lend their might in apprehending a word's meaning. Sometimes where there is a contradiction it is discarded and alternate ways are tried.  

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.   

== 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 130-133)</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 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>  

{| class="wikitable"

{| class="wikitable"

!Explanation of what a word may denote

!Explanation of what a word may denote

|an individual (vyakti) animal or thing

|an individual (vyakti) animal or thing

|केवलव्यक्तौ शक्तिः।

|केवलव्यक्तौ शक्तिः।

|Modern Naiyayikas

|Sankhyas<ref name=":7" /> and Modern Naiyayikas

|-

|-

|universal notion underlying all animals or things of that class

|universal notion underlying all animals or things of that class

# the general notion घटत्वम्  

# the general notion घटत्वम्  

# its peculiar shape — आकृतिविशेषः — as a कम्बुग्रीवादिमद्वस्तुः।

# its peculiar shape — आकृतिविशेषः — as a कम्बुग्रीवादिमद्वस्तुः।

In his Nyayasutras, Gautama wants to convey in जात्याकृतिव्यक्तयस्तु पदार्थः (1-2-64) 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, 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.