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→शक्तिः ॥ Word - Meaning Relationship
==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 ===
=== शक्तिः ॥ Word - Meaning Relationship ===
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.
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.
* '''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
* '''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
** '''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.
** '''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
** '''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, '<nowiki/>''the house is located on the current of water of river Ganga'<nowiki/>'', which is not a possibility which can exist. So we consider not its primary meaning of '<nowiki/>''the curr'''<nowiki/>'''ent of water of river''<nowiki/>' but in '''<nowiki/>'''the secondary meaning of '<nowiki/>''the bank of the river Ganga''<nowiki/>'.Thus<nowiki/> 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 o''n 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
* Abhidhaa/Vachaka/Mukhyartha/Sakyartha denotes the primary meaning of a word
* Abhidhaa/Vachaka/Mukhyartha/Sakyartha denotes the primary meaning of a word
* Vyanjana denotes the suggested meaning
* Vyanjana denotes the suggested meaning
=== शक्तिग्रहोपायनिरूपणम् ॥ Learning 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>Swami Madhavananda, (1954 Second Edition) ''Bhasa-Pariccheda with Siddhanta Muktavali by Visvanatha Nyaya-Panchanana. (English Translation)'' Almora: Advaita Ashram (Pages 149 - 154)</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। (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
# धातुप्रकृतिप्रत्ययादीनां शक्तिग्रहो व्याकरणाद्भवति। From the vyakarana aspects such as Dhatu (verbal roots), Prakrti and Pratyaya (suffixes) the meaning of the word is apprehended.
# धातुप्रकृतिप्रत्ययादीनां शक्तिग्रहो व्याकरणाद्भवति। From the vyakarana aspects such as Dhatu (verbal roots), Prakrti and Pratyaya (suffixes) the meaning of the word is apprehended.
# उपमानाद्यथा शक्तिग्रहः..। Through comparisons (upamanas) the meaning of the word is apprehended.
# उपमानाद्यथा शक्तिग्रहः..। Through comparisons (upamanas) the meaning of the word is apprehended.
=== Determination of the Meaning ===
=== Determination of the Meaning ===
शक्तं पदम्। तच्चतुर्विधम्। क्वचिद्यौगिकं, क्वचिद्रूढं, क्वचिद्योगरूढं क्वचिद्यौगिकरूढम्। (Sidd. Mukt. Shabdakhanda)<ref name=":1" />
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 '''(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 '''(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 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" />
== The Import of Words ==
What is the primary meaning of a word? Does it mean an individual (vyakti) or a particular form (akrti) or a universal class (jaati)?
== References ==
== References ==
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<references />