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Line 1: − {{ToBeEdited}}Pada Vichara (Samskrit: पदविचारः) deals with the discussion about Pada (पदम्) or word. A word is a group of varnas or letters arranged in a certain fixed order giving a certain meaning. The order of the letters in a word cannot be changed or reversed in any way without altering its meaning.<ref name=":7">Chatterjee. Satischandra, (1950 Second Edition) ''The Nyaya Theory of Knowledge, A Critical Study of Some Problems of Login and Metaphysics''. Calcutta: University of Calcutta. (Pages 322 - 335)</ref> Thus what distinguishes a word from other sounds is its possession of a meaning. + Line 24:
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→Meanings of Words
Pada Vichara (Samskrit: पदविचारः) deals with the discussion about Pada (पदम्) or word. A word is a group of varnas or letters arranged in a certain fixed order giving a certain meaning. The order of the letters in a word cannot be changed or reversed in any way without altering its meaning.<ref name=":7">Chatterjee. Satischandra, (1950 Second Edition) ''The Nyaya Theory of Knowledge, A Critical Study of Some Problems of Login and Metaphysics''. Calcutta: University of Calcutta. (Pages 322 - 335)</ref> Thus what distinguishes a word from other sounds is its possession of a meaning.
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" />
#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==
According to Indian thought we find two main approaches to the study of the aspect of अर्थः used in the sense of "meaning": one method in which the word is considered as an autonomous fundamental linguistic unit of thought and sense, language studies are made on the basis of words, and the sentence is considered as the concatenation of words. This theory is discussed primarily by the Naiyayikas, where one can find the Nyayasutras discussing the nature of individual words only; the factors necessary for understanding of a sentece are found only in later Nyaya-Vaiseshika words. Vaiyakaranas and Niruktakara also were mainly concerned with words and their forms. It is only in Mimamasa where a detailed study of sentences was undertaken to a great extent.
It was Bhartrhari who advocated that the fundamental linguistic unit is the sentence. He defines the sentence as a 'single integral sumbol' which is revealed by the individual letters and the words that comprise it. The meaning is conveyed by this vakyasphota, the sentence considered as an indivisible and integral linguistic symbol.<ref name=":0" />
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.
=== शब्दवृत्तयः ॥ Shabdavrttis (Functions of Words) ===
=== शब्दवृत्तयः ॥ Shabdavrttis (Functions of Words) ===
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.
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.
* '''तात्पर्यः ॥ Tatparya :''' Tatparya conveys the speakers intent to express a unified sentence-meaning. While Abhidha conveys individual meaning of words in a sentence, by Tatparyashakti conveys the syntactic relation of the words.
* '''तात्पर्यः ॥ Tatparya :''' Tatparya conveys the speakers intent to express a unified sentence-meaning. While Abhidha conveys individual meaning of words in a sentence, by Tatparyashakti conveys the syntactic relation of the words.
Thus we have four kinds of Shabdavrttis namely
Thus we have the following kinds of Shabdavrttis discussed in various texts
* Abhidhaa/Vachaka/Mukhyartha/Sakyartha denotes the primary meaning of a word
* Abhidhaa/Vachaka/Mukhyartha/Sakyartha denotes the primary meaning of a word
* Paaribhaashika padas denote 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 or implied meaning
* Vyanjana denotes the suggested or implied meaning
* Tatparya denotes the sentence meaning
=== शक्तिग्रहोपायनिरूपणम् ॥ Knowing the Meanings of Words ===
=== शक्तिग्रहोपायनिरूपणम् ॥ Knowing the Meanings of Words ===