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Line 20: − Typically we find two approaches to the study of the "meaning":<ref name=":0" />+ − * सखण्डम् । Khanda meaning + − * अखण्डम् । Akhanda+ − + Line 35:
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→शक्तिग्रह: Learning the Meanings of Words: adding content and references
#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==
==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.
=== शक्तिः ॥ Word - Meaning Relationship ===
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. The relation between a word and its meaning according to Sabdasakti-Prakashika,<ref name=":7" /> may be either
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.
* '''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.
* '''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 rimary meaning of a word
* Abhidhaa/Vachaka/Mukhyartha/Sakyartha denotes the primary meaning of a word
* Paaribhaashika padas denoting the echnical meaning of a word
* Paaribhaashika padas denoting the technical meaning of a word
* Lakshana econdary meaning of a word
* Lakshana indicates the secondary meaning of a word
* Vyanjana uggested meaning
* Vyanjana denotes the suggested meaning
=== शक्तिग्रह: Learning the Meanings of Words ===
=== शक्तिग्रहोपायनिरूपणम् ॥ Learning the Meanings of Words ===
Now, that classification of meanings is understood, the next question to be answered is how do we learn the meanings of words? How does a child understand that "this word means this"?
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
# 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.
# कोषाद् । 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.
# 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.
#
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.
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 ===
शक्तं पदम्। तच्चतुर्विधम्। क्वचिद्यौगिकं, क्वचिद्रूढं, क्वचिद्योगरूढं क्वचिद्यौगिकरूढम्। (Sidd. Mukt. Shabdakhanda)<ref name=":1" />
== References ==
== References ==
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<references />