Professional Documents
Culture Documents
By
SHARMILA N.S.
PUTHENPURAYIL,
VALAYANCHIRANGARA P.O.,
PERUMBAVOOR, ERNAKULAM
RESEARCH CENTRE
DECEMBER 2010
CERTIFICATE
Bangalore
24.12.2010
ACKNOWLEDGEMENT
SHARMILA N.S.
PREFACE
In Indian Philosophical parlance, language is usually called abda. abda,
essentially means sound (dhvani), both in its articulate and inarticulate aspects.
The articulated form of sound is 'verbal'; and this verbal knowledge or abda-jna
constitutes a major source of knowledge. The word 'abda' is as old as life on the
earth. It is not at all an over statement that the most of the stock of knowledge of
human beings and animals is possible not by pratyaka, anumna or upamna but
by abda. Due to this reason, the nature, importance, significance and applications
of abda attracted the attention of philosophers in India even before two or three
thousands years ago. But in Western philosophy, discussions concerning the nature
of language appears to have started very recently.
Among the different epistemological systems, Padvkyapramastras viz.
Vykaraa, Mmsa and Nyya school play a crucial role attaining precision and
perfection in philosophical expressions; and hence they assume supreme significance.
Concerning the nature and structure of language, the contribution of
grammarians in general and that of Bharthari, the author of Vkyapadiya in
particular is really remarkable. The study of abda however has been discussed
right from Yaska's Nirukta. Pini has incorporated certain special stras for this
vi
purpose. Later Patanjali discusses these issues and hints at the well-known theory
of sphoa. It is elaborately discussed and developed further by Bharthari. Nagea
and Koabhaa also provide valuable contributions to this field.
Nyya system is an analytical system of human behaviour since this system
mainly discusses about the nature of knowledge, relationship between language
and reality, philosophy of language, reality of universe etc. In their opinion,
'nishreyasa' or 'apavarga' can be attained through knowledge only. Knowledge is
based on language viz. words & sentences. Hence in Nyyastra, the study of
abda, artha, abdavypra and bdabodha assumes a prominent place.
Mmsa system contributes very profusely to the Indian theory of meaning.
This is the first system to undertake the analysis of sentence and its meaning
systematically. It has greatly contributed to the development of linguistics, especially
semantics, in ancient India by propounding various theories of verbal cognition.
Among the theories, the theory of the correction of the expressed or
Abhihitnvayavda and the theory of the expression of the correlated or
Anvitbhidhnavda have significantly drawn the attention of Western scholars.
From all these we arrive at a conclusion that Indian thinkers have concentrated
a lot on the theory and practice of verbal communication, and they have left no
stone unturned in analysing different dimensions of language. An analysis of the
topics related to language (abda) plays an important role in moulding the character
of individuals and hence this topic demand a serious study as it contributed largely
to the Indian theory of meaning.
The present thesis is the result of my endeavour as a research student of M.G.
University. The purpose of the attempt is to present a comprehensive view of the
vii
ABBREVIATIONS
AB
Aitareya Brhmaa
AK
Amarakoa
AS
Atdhyyi
AU
Aitareyopaniad
AV
Atharva Veda
AVM
Abhidhvttimtka
BG
Bhagavadgta
BHC
Bhacintmai
BP
Bhapariccheda
BPS
BR
Bh-ratna
BS
Brahma Stra
BSSB
BU
Bhadrayakopaniad
Chn.UP
Chndogyopaniad
CSAINP
DL
Dhvanyloka
GSV
HIL
HSL
HYP
ix
IP
ITM
JNV
Jaiminyanyyamlvistara
Kr
Krikvali
KD
Kvydara
KIR
Kiravali
KLSV
KP
Kvyapraka
KS
Kvynusana
KT
Kiravali Tk
KU
Kenopaniad
LM
Laghumanjua
Muktvali
Maitr. UP
Maitr Upaniad
MBH
Mahbhya
MB
Mahbhrata
MK
Maikaa
MM
Mnameyodaya
MS
Mms Stra
Mun. UP
Mundakopaniad
N. Bha
Nyya Bhya
ND
Nyyadarana
NDV
Nir
Nirukta
NK
Nyyakoa
N. kus
Nyyakusumjali
NM
Nyyamajari
NS
Nyya Stra
NSM
NSMR
N. Vr
Nyya - Vrttika
PC
Padrthacandrika
PLM
PMS
PP
Prakaraa Pacika
PR
Puyarja Commentary on VP
Prana. UP
Pranopaniad
PS
Paninya ika
PWM
Rg
g Veda
RG
Rasa Gangdhara
RS
Raghu Vama
b. Tar
bda - Taragii
AK.V
aktivda
xi
SB
barabhya
SD
Sahityadarpaa
SDK
Shityadarpaa (Kane)
SDS
Sarvadarana Sagraha
iv. Dr
iva - di
SK
Smkhyakrik
SN
atcakra Nirpaa
SPB
Skhyapravacanabhya
SRP
grapraka
SS
Sphoasiddhi
SSP
abdaaktiprakika
ST
SU
Svetvataropaniad
TB
Tarkabha
Tbi
Tattvabindu
TBR
Tdyabrhmaa
TC
Tattvacintmai
TD
Tarkadpik
TK
Tarkakaumudi
TP
Tarkapda
TR
Trkikaraka
TS
Tarkasagraha
xii
TU
Taittiriyopaniad
TV
Tantravrttika
UP
Upaniad
VB
Vtsyyana - bhya
VBS
VM
Vkyrthamtka
VMV
Vkyrthamtka Vtti
VP
Vkyapadya
VPB
Vedantaparibha
VS
Vaieika Stra
VUP
VV
Vkyavtti
YS
Yogastra
CONTENTS
Page No.
Preface
Abbreviations
viii
Introduction
1-6
1:2
1:3
Importance of Language
1:4
11
1:5
Concept of Language
13
1:6
Derivation of Language
14
1:7
15
1:8
16
1:9
1:8:1
Par
1:8:2
Payant
1:8:3
Madhyam
1:8:4
Vaikhar
Varavda
1:9:2
Padavda
1:9:3
Vkyavda
18
21
22
xiv
25
28
32
48-93
2:1
48
2:2
49
2:3
51
2:3:1
Grammarians' View
2:3:2
Naiyyikas' View
2:3:3
Mmsakas' View
Conclusion
2:4
Classification of Pada
2:4:1
Yaugika
2:4:2
Rha
2:4:3
Yogarha
2:4:4
Yaugikarha
57
2:5
63
2:6
68
xv
2:7
2:8
2:9
Locus of akti
2:7:1
Aktivdina
2:7:2
Jtivdina
2:7:3
Vyaktivdina
2:7:4
Jtyktivyaktivdina
2:7:5
Jativiitavyaktivdina
2:7:6
Apohavdina
2:7:7
Jtydivdina
73
78
83
94-146
3:1
94
3:2
95
3:3
96
3:4
97
3:5
104
3:6
3:5:1
Concept of Lakan
3:5:2
Definition of Lakan
3:5:3
3:5:4
3:5:5
Classification of Lakan
Vyajana (Suggestion)
3:6:1
Concept of Vyajana
122
xvi
3:6:2
Importance of Vyajana
123
3:6:3
Definition of Vyajana
126
3:6:4
Classification of Vyajana
127
3:6:4:1 bd Vyajan
3:6:4:2 rth Vyajan
3:7
Ttparya
3:7:1
130
Concept of Ttparya
147-192
4:1
Introduction
147
4:2
Concept of bdabodha
148
4:3
151
4:4
Definition of bdabodha
151
4:5
Process of bdabodha
153
4:6
154
4:7
156
4:8
161
4:9
4:8:1
Khaabdabodha
4:8:2
Akhaabdabodha
Anvitbhidhnav da
4:9:2
Abhihitnvayavda
4:9:3
Sphoavda
4:9:4
Ttparyavda
4:9:5
163
xvii
174
5:3
193-234
194
196
5:2:1
Concept of Language
5:2:2
5:2:3
5:2:4
Power of Words
5:2:5
abda (Word)
204
xviii
5:3:2
5:3:3
5:3:4
5:3:5
5:3:6
Vkya (Sentence)
5:3:7
5:3:8
5:3:9
229
235-246
of philosophy, as they came to deny the authority of the veda and the existence of
God. These three are the Bauddha, Jaina and Crvakadaranas.
Most of the philosophical systems of India take up the problem of language
as a part of their epistemological concern, otherwise known as prama sstra.
These systems draw a clear line of distinction between cognition or jna and
knowledge or pram. While analysing the concept of pram, they categorise different
methods or means of knowledge or prama.
Among the Nstikas and stikas, the Crvkas opine that the world can be
revealed by only one form of knowledge ie perception. The Buddhists and the
Vaiseikas hold that the world can be revealed by perception and Inferential
cognition. But according to the Skhyas, the world can be revealed by perception,
Inferential cognition and verbal cognition. The Naiyyikas hold that the world is
revealed by four types of knowledge ie perceptual cognition, Inferential
cognition,analogical cognition and verbal cognition. But according to Prbhkaras,
there are five types of cognition ie perception, inference, analogy, verbal cognition
and the pre-supposition or presumption. The Bha school thinks that we need six
types of cognition to reveal the world. These are:- the above mentioned five types
of the Prbhkaras and the sixth being 'Anupalabdhi' ie not finding something which
is fit to be found. Similarly according to the Paurikas, in addition to the above
mentioned six types of cognition, the world is revealed by two more forms of
knowledge namely, a cognition generated by 'Aitihy' and a cognition generated
by 'Sabhava'.
In short all the schools of Indian philosophy regard certain means of knowledge
as valid. The word Prama signifies the essential means of arriving at valid
we should get a clear picture about the concept of abda, abdavypras and
bdabodha according to Mmsakas, Naiyyikas and Vaiykaraas. Here we
can see the terms pada, padrtha, akti and bdabodha respectively function as
karaa, Dvra, Sahakrikraa and phala. All these terms are concerned with the
concept of cause and effect.
The present study contains five chapters. The first chapter is abda-A major
source of knowledge'. The second chapter is 'Pada and padrtha - the soul of the
speaker'. The third chapter is 'abda- vypra- the root of the use of language'.
Fourth chapter is bdabodha-a distinct feature of verbal knowledge'. Fifth and the
last chapter is 'Conclusion.'
The first chapter explains an out look about the language [abda] like the
importance of language, its historical background,major contributions of language,
its concept,derivation etc. Because language is the prime vehicle for the conveyance
of meaning. Therefore in the study of abda vyaparas, language has a prominent
place and then only the abda, pada, padrtha and vkya. Various thinkers have an
opinion that there is a close relationship between thought and language. Hence it
described in the first chapter. Then the various levels of speech, the unit of language,
concept of akara, the importance of abda,the nature and concept of abda- all
these are explained in this chapter.
The second chapter begins with the illustration of the above mentioned karika
of abdakhaa viz''Padajna tu karaa dvra tatra padrthadh
bdabodha phala tatra aktidh sahakri;''
Chapter - 1
ABDA- A MAJOR SOURCE OF KNOWLEDGE
words and also the statements regarding the phonetic laws. Hence we can say that
the etymology as a science and as a separate branch of Linguistics developed in
India with Prtikhyas and also with Nirukta of Yska. By composing Nighanu,
Yska arranged words systematically and explained their meanings can rightly be
said to be the first author to treat etymology as a science most essential for the
understanding of language. Yska divides language into four parts -Nma,akhyta,
upasarga,and nipta (Nouns,Verbs, Prefixes and Particles). On the basis of this
division of language, the different systems of Indian thought developed their views
and finally they have reached their own conclusions.
1:2 - Major Contributions of Language (abda)
Among the various contributions related with language (abda), the most
outstanding contribution of the philosophers of ancient India is the philosophy of
language. Contribution of Yska is really a valuable achievement in the field of
philosophy of language. Nirukta of Yska,the oldest available specimen of
etymological analysis is the first book where we can see the beginnings of linguistic
analysis in Indian thought. Yska divided the language into four parts-Nma,
akhyta, upasarga, and nipta. Of these,the first one is a meaningful division of
speech which stands for the uniqueness of referend in space1. The second one is
used in the sense of the result of action. This type of analysis was placed first by
Yska and later it is accepted by all the Indian Philosophers and Grammarians. So
Yska is considered as the founder of logical syntax of language as well as the
analysis of it.
The Atdhyyi of Paii, the Mahbhya of Patanjali, the Vrtikas of
Ktyyana are the famous books next to the Nirukta. Bharthari, the philosopher,
grammarian, and poet lived centuries ago to Dain presumed abda as Brahma ie
all pervading. The world of scholars consider his great work Vkyapadya as the
ocean of abdastra. Bharthari, in his work upgrade the discussion of the subject
- abda and artha ie abdrthaparylojana-to the state of a darana. Among the
different systems of thought, to the philosophy of language, Mimsakas and
Vaiykaraas have made very remarkable contributions, while Naiyyikas play an
important role on the empirical level. Bharthari, being one of the principal exponents
of the grammarian school, made a significant contribution on the issues relating to
philosophy and the structure of language. This fifth century philosopher of language
and grammar has long being disregarded as a mere Grammarian. His famous work
Vkyapadya, as the title indicates, is about sentences and words. Unlike other
Grammarians, in this work, he talks less of the grammar of sentences and words
and more of their philosophical dimensions.
Among the Mmsa texts,- Mmsa Stras of Jaimini, lokavrttika, Tantra
vrttika, Prakaraa pacik, The Tattvabindu and the Mnamayodaya contributed
to India. The Nyya school of Indian logic has its basic text in the Nyya Stras of
Gautama, on which Vtsyyana wrote the Nyyabhya then Nyya vrttika, Nyya
kusumanjali, aktivda, Vyutpattivda, Nyya Siddhnta Muktavali, Tarka
Sagraha are the popular texts related to abda.
1:3 - Importance of Language
In every field of study, solutions of the various problems can be taken out
only through the medium of language. Especially in Indian Philosophy, various
theories of meaning derive from the basic concept of language which is the only
means of communication. These theories of meaning are simply the explanations
10
of knowledge, which, a listener acquires from the words of a speaker, and in this
sense it is basically a theory of understanding. In short language is the nucleus
around which all the linguistic problems have cropped up.
Language or speech is the vehicle of communication amongst the members
of society. We live, move and have our being in language. Language is one of the
most precious gift given by God to men and this is the innate wealth of man. In
acquiring knowledge, language is an important factor. We can share our experience
or ideas with others through the medium of language. All kinds of knowledge had
been handed over to us in the form of language. Dain said that there would have
been the blind darkness in all the three world (lokas) had there been no light of the
word illuminated2.
Language plays a role of unchallengable importance in our life and it is a
fascinating aspect of human behaviour. Not only it makes distinction between man
and animal, but mediates human knowledge also3. Importance of language is clearly
explained by the seers of gveda-Those who do not appreciate the beauties of
speech cannot see language, even when they are seeing, cannot hear it, even when
they are hearing, but those who understand the language know the speech well.
They know the exact form of speech, because the speech unfolds her secrets to
them like a beautiful maiden garbed in colourful dress4.
Language is the prime vehicle for the conveyance of meaning; and the best
means for our communication. It also regarded as the creation of God which He has
put every where. This is the reason that every one on the earth is indebted to speech.
It is through speech that one sees, breaths and hears others. This shows the social
importance of speech. Communication among the members of a society through
11
language is very necessary for the existence of the society and also for the existence
of its members. For the conveyance of meaning, language is the only vehicle. Without
language, one can never convey his ideas to another and this only distinguishes
man from animals. Without speak, the distance between two men were very long.
In this manner we can guess the importance of language.
In Indian tradition of knowledge, the language has occupied a most significant
place. Out of six constituents or agas of vedic knowledge, the four of them are
deal with the various aspects of language alone.viz. Sika means phonetics,
Vykaraa means descriptive linguistics, Nirukta means Etymology or Historical
Linguistics and Chandas means metrics. The contribution of Yska is really a
valuable achievement to the philosophy of language. On the basis of the concept of
language, different systems of thought have made their distinct contributions to the
various aspects of linguistics and semantic analysis. Here language is usually referred
as 'abda' and abdapramaa constitutes a major source of our knowledge.
To describe our past, present or future events in our life, we always use
language. Also to express our wishes,emotions, desires, commands etc. then
also we use language. Speech is thus a universally exerted activity having at
first definitely utilitarian aims5. So we can conclude that the basic function of
language is communication and communication is the most widely recognized
function of language.
1:4 - Historical Background of Language
We can trace the beginning of speculation on language back to the Vedas,
Sahitas, Brhmaas and the Upaniads. If we regard the Vedas as the earliest
12
written record, we find that the people at that time began to think of language as the
highest Gift that the providence has bestowed upon them.
Some opine that the word is as old as the Vedas. While some others hold that
Indra was the first man to analyse the speech and give a grammar to language. Thus
they establish that Indra was the first Grammarian. So it is true that the beginning
of the analysis of language and of meaning is firstly found in Vedas and then these
are gradually developed in Vykaraa and Mmsa. Pini, the great Grammarian
was concerned more with the form of language than with its meaning. He has
thoroughly investigated into the nature of parts of speech and etymological
derivations of words. He has tried to explain the spoken language of his time by
providing a scientific explanation of words.
The Orientalists opine that Vk owes its origin to God and they personified it
as a Goddess in Vedas.Syaa explained that the father of Vk is Ambha and it
is the substratum of whole cosmos, unique and has the complete identity with
Brahman6. For the evidence of this, a g Veda mantra also can be cited7. The
Vaidika seers8 viewed that Vk which is spoken by all animals. World came into
existence from logos9 (Vk)and this speech is eternal10, Thus speech is a divine gift
to man but he acquires it through imitation. Mmsakas, Bharthari and Dain
strongly agreed with this view.
Yska, the author of Nirukta mentions the names of several authorities and
shows that the speculation on meaning and language had begun long before Yska.
Thus from the Nirukta, we can be sure that at the end of the vedic period,
metaphysical and syntactical problems of language had been fully stated.
13
14
The task of language is not confined to communication alone. It also performs the
role of advancing and generating thoughts. Because of this two fold role, language
occupies a very significant place in human life. Thus in the structure of language,
words and sentences are the component elements. Though words constitute sentences
and sentences form the language, the meaningfulness pertains to both of them; and
both of these are possessive of meaning. To convey word-meanings we use words
i.e. abda or pada. So to convey meanings, words must possess certain signification
or relation (functions) with the meanings. Thus De Sauure, has proposed his sign
theory that language or word, as a linguistic sign, is the signifier (significant) and
meaning is signified (signifie).
From the above characteristics of language, we can conclude that language is
a God-given gift to man and the main purpose of language is communication. This
language is a collection of sentences and sentences are the collection of words.
Therefore it is important to know the background of language. From the words of
Bharthari also the study of language is highly significant. He identifies language
with the ultimate reality, which has neither beginning nor end11.
1:6 - Derivation of Language
The word 'bh' (language) is derived from the root 'bha,' which means 'to
speak'. On the basis of this reason, the language of animals and birds cannot be in
the limit of language because that would be considered as 'avyakta-vk' and only
human language will be in the limit of language.
To define human speech, Greeks used the word 'Logos' which distinguishes
man from animals. There is no existence of speech without this power of thought
15
and therefore Greeks use the word aloga for animals which is opposite to Logos.
Like the derivation of language, the word 'Man' or 'Manuya' is derived from the
root- 'Man' means 'to think'. Yska etymolozies it in his Nirukta that manuy
kasmat/Matva karmi sivyanti12.
1:7 - Relation between Thought & Language
Indian philosophy considered that language and thoughts are intimately
connected. Various thinkers have an opinion that there is a close relationship between
thought and language. Because thinking about language makes use of language.
Language is not an accidental accretion to thought, but its very essence. Also
language is the only way to express one's thought or emotion. In ancient India,various
systems of thought came to present vast and variegated discussions about the
language i.e the problems of meaning etc. and from these discussions the philosophy
of language formed.
The trend of thought regarding language continued to acquire new dimensions
with the various schools of thought in Vedic & post vedic periods. The speculations
about the problems of word, meaning etc. began with the g Vedic thinkers.
Thus according to Nirukta, it can be stated that at the end of the Vedic period,
metaphysical and syntactical problems of language had been arose and gradually
on the basis of these problems of thought, different epistemological systems
developed their views also. These epistemological systems develop new trends in
their thought and approaches in the context of different issues and come to form a
some what separate school of thought i.e Navyas or modern schools of Nyaya,
Vykaraa etc.
16
17
18
speech which is ideational and associated with buddhi. The two-fold aspects, viz.
nma and rpa function simultaneously as abda (word) and artha (meaning). These
four fold stage can be traced in the g Veda, which says, while the former three are
hidden into the cave, the fourth is spoken by men24.
1:9 - The Unit of Language
Unit of language is an important issue among the different systems of thought;
so what is the unit of language? Is it a letter (Vara) or a word (pada) or a sentence
(Vakya)? Connected with this question, there are three views propounded by the
epistemologists.
Of these, the first view is held by the Mmsakas. In their opinion, varas
or the letters constitute the unit of language and hence they are known as varavdins.
The second view is advocated by the Naiyyikas. In their opinion, word or pada
constitutes the unit of language and hence they are known as padavdins. The third
view i.e. it is the sentence or vkya that constitutes the unit of language is propounded
by the Vaiykaraas and hence they are known as Vkyavdins.
1:9:1 - Varavda - According to the Mmsakas, Varas or letters are the
ultimate unit of language. In the opinion of abara Swmi, the word
'cow' i.e. gau is nothing by a combination of the constituent letters (g,
au and )25. In their opinion, a combination of letters constitute a word
and a combination of words constitutes a sentence26. They also agree that
a sentence has no separate entity of its own apart from letters. While
sentences and words consists of parts, the individual letters are niravayava
or partless and akhaa or indivisible27. Hence in their view, the ultimate
19
units are letters and not words or sentences. The letters alone are abda in
the real sense of the terms and constitute the basis of all meaning28.
Kumarilabhaa establish Vra vda and in his view, the meaning
emanates from letters29. Vara vdins opine that it is the vara which lie
at the root of all cognition of meaning (arthapratyaya-hetu) and a word is
nothing but a collection of letters and there is nothing beyond them which
can be regarded as the bearer of meaning 30. A word can have no
significance apart from the letters31. Thus the upholders of Vara vda
regard letters and not words or sentences as ultimate units of expression.
1:9:2 - Padavda - The Naiyyikas are of the view that word (pada) constitutes
the real unit of language; and not the letters(varas). They refute the
Varavda of Mmsakas and the Vkyavda of Vaiykaraas.
Naiyyikas opine that isolate letters cannot be regarded meaningful; and
thus meaningful word is the unit of language. Individual letters cannot
convey the sense. For eg:- The word 'ghata' means 'pot'. But 'tagha'
means nothing. Such nirarthaka or meaningless combinations of letters
do not constitute a word in the real sense of the term. Hence they define
pada as that which possesses potency of generating a meaning;32 and the
essence of a word in its denotative capacity33.
Against Varavda, the Naiyyikas put forward this main argument
that every letter taken by itself do not convey a meaning and as the letters
pronounced are evanescent, and they cannot combine together to form a
word. Hence isolated letters cannot be regarded as meaningful 34.
20
The Padavadins regard the pada as a unit of meaning and according to them
pada is a word which ends in some Vibhakti (case ending or conjugational suffix)35.
This pada is made of some root (Prakti) and an affix (Pratyaya) For eg:- gau(cow).
Here the nominative case or gacchati in the present tense is taken as the hearer of a
definite meaning. Thus the potency of generating a sense lies in the terms as a
whole and not in the individual letters.36
Thus we can conclude that in the opinion of Padavdins, the concept of an
indivisible sentence or akhaavkya is a mere fiction;37 and they suggests that
words alone are real.38 Also the Padavdins mention the denotative capacity lies in
the words alone; while the varavdins hold that the denotative lies in letters39.
1:9:3 - Vkyavda - While the Mmsakas are Vara-Vdins and the
Naiyyikas are Padavdins, the Vaiykaraas are known as Vkyavdins.
According to them, the real unit of language is a sentence (Vkya) and
not words or letters. This view has expounded Bharthari, the great
Grammarian in his Vkyapadya. In his opinion, apart from that of a
sentence, there is no separate existence of letters or words and sentence
which alone is the real unit40 Vaiykaraas believe in the indivisibility of
the proposition while the others admit its divisibility. The Vkyavdins
advance further arguments to show that the position of the Padavdin is
hardly sound and tenable. In their opinion, the sole purpose of language
is the expression of thought and these ideas and thoughts can be expressed
completely by sentences only. So Bharthari holds that sentence is the
significant expression of thought and which is indivisible into parts.
According to him, grammatical analysis of a sentence is only an artificial
21
device. For eg:- gau carati (the cow is grazing) possesses a unitary
meaning. The division of the sentence into letters or words is only artificial.
Really speaking, a sentence does not consist of parts.41
Thus according to Vkyavdins the component letters and words are only
abstractions and present a resemblance of separate parts (avayavbhsa) in a
whole which is really partless42. Hence the sentence or judgement is one integral
whole which is really indivisible43. So they hold that sentence is the significant
unit of speech44.
1:10 - Concept of Akara
In Indian philosophy, especially in Upaiads, Akara has a prominent place.
In gveda-Sahita, it has been mentioned as the cause of the universe45. In
Brahadrayaka Upaniad, Yajavalkya says that Brahman is Akara46. The
Brahadrayaka further says that the Akara is unseen, but it is seen, is unheard,
but is the listener, is unknown, but is the knower. According to ankara, Akara is
Paramtman and not the letter (vara)47. The kahopaniad also mentions akara as
parabrahma48. vetvatara Upaniad says that49 in Akara Brahman, there are
hidden, the knowledge (vidya) and ignorance (Avidya). Of these, the Vidya is eternal
and the Avidya is mortal and He, who controls both is Sakin50. According to the
Maitr Upaniad, Akara is pure and clean and it is wise, the ordainer, within all,
shining patient and tranquil.51
Mundaka says that as from the blazing fire sparks of light form issue forth the
thousands, the same way many kinds of beings issue forth from the immutable and
they return thither to.52
22
23
Prajpati and the creator of Daiv and suri creation. Vk is described as the
support of Gods such as Mitr -Varua, Indra, Agni and the Avins. In the gVeda,
several hymns are devoted to Vk (speech) and the same spiritual trends are
continued in the Brhmaas and Upaniads.
In the atapata Brhmaa, Vk is identified with Saraswati, who later becomes
known as the Goddess of learning, wisdom and inspiration. It also says that the
Ultimate Reality even beyond the Lord of creation is Vk(speech)61. According to
the Aitareya Brhmaa, Vk as the cause of Artha tattva62 and also says that it is
the foundation of the philosophy of word and meaning. In the opinion of Upaniads,
the Vk functions as parabrahman63. In Chandogyopaniad, Sanatkumara describes
Vk as the base of all thinking and he inspired Nrada to worship Vk64. According
to the Taittirya Upaniad, it is the self from which the entire creation emanates.
From the self emerges ka, from ksa vyu, from vyu agni, and so on65.
The importance of abda is so clear and it has been identified with Brahman
by Bharthari. The word essence (abda-tattva) has been described by Bharthari
as abda -Brahman. In his opinion, vk represents all different branches of sciences
and arts66. Thus Bharthari supports Vivartavda, according to which, the whole
universe is evolved in abda - Brahman67. Bharthari says that as the sun brings to
light the worldly objects, the same way, the Vk Brahman, illumines the whole
universe68. Western scholars give a divine position, to sabda or word69. This brings
out its universality and this abda itself is the fundamental basis of all life and
thought -its divinity. In the opinion of Grammarians, the abdaBrahman (wordGod) is described as the consciousness in all living things. It manifests itself in the
form of vibrations in two ways (1) Nma (Name) and (2) Rupa (form). These two,
24
i.e. abda and artha constitute the contents of the mind and the objective world. The
entire phenomenal world (nama -rptmaka jagat) is evolved from the same
conscious energy (cit akti) which manifests itself in vk or speech. Also they
propounded this Brahman as Nitya, Niranjana, Ajara, Amara and Akara.
According to gama stra, whatever is heard in the form of sound (abda or
nda) is the manifestation of cosmic energy. So long as sound is produced, there is
ka: when elements are dissolved, the formless remains. That formless (nirkra)
and soundless (niabda) quid is called by the name of Para Brahman or Paramtman.70
In Bhgavata Pura, the Word- God is described as infinite and boundless
like an ocean and extremely difficult to comprehend71.
The Mahbhrata says that one who is well - versed in word can attain the
status of the supreme72. According to Tntrik Philosophy, the cosmic seed (vindu)
originates from creative sound (nda)73, Supreme Consciousness (par akti ), that
is manifested through speech is all pervading and partless74.
Vaiykaraas call this abda-Brahman as nitya and niravayava i.e. eternal
and indivisible which is the ultimate cause of the world by the name of sphoa75. In
their opinion, the sustenance and the end of all manifestation. We know the truth
about things through words and we know the truth about words through grammar.
Therefore grammar leads one to the realization of Brahman in the form of the
supreme word. And He who has a firm footing in vyakaraa and is capable of
studying the Veda, realises Brahman. This supreme word forms the essence of this
Brahman; and it is devoid of all distinctions and such distinct entities have their
distinct forms as apparent parts of that word principle76.
25
26
(a) In a wide sense or very broadly understood 'abda means sound or dhvani
of any kind which is perceived by the auditory sense-organ80.
(b) In a restricted sense, 'abda' means uttered or written strings of words
having a syntax and meaning. In short it means language. Here 'abda is
used to denote a spoken word or pada which signifies something like the
word 'gau' which signifies an animal having a dewlap, a tail, hoofs,
horns etc81.
(c) In a still more restricted sense, 'abda' is used in the sense of sentence
spoken by a reliable person or ptavkya which is taken as authority or
testimony82. This sabda has been recognised to be the means of verbal
cognition (bdabodha).
According to Patanjali, 'abda' basically means sound or dhvani83. In the
opinion of Linguistics, the word 'abda' is used to signify a pada or word. This
pada consists of certain letter or varas84.
The word abda is translated as speech by some85 while some others translated
as word86. Sometimes the word authority is also used as a synonym for 'abda'87.
Mmsakas describe this abda as an eternal substance(nitya dravya) while
in contrast, the Naiyyikas describe it as an attribute of ka and understand it as
anitya (impermanent)88. According to the Nyya-Vaieikas, abda, the sound is
the specific or differentiating quality (Vaieika Gua) of ka.
abda can be explained etymologically in Sanskrit as the sequence of letters
or phonemes from which meaning is sounded or bursted forth89. For eg:- 'cow'Here the sequence of letters or phonemes such as cow, from which the meaning,
27
an individual such as cow, a form such as dew lap, tail, horn etc and the generic
property such as the cowness is sounded or bursted forth. So we can say that cow
is a word.
In modern linguistics, word (abda or pada) is understood generally to be any
segment of sentence bounded by successive points at which pausing (potential or
actual) is possible90. Such a word is recognised as a part of speech conveying an
idea or meaning partly or fully.
The word 'abda' again is technically used in the school of Nyya in the sense
of a pramvkya. A sentence is undoubtedly a specific collection of words. So, a
sentence is inevitably a special collection of sounds.i.e.mutually related articulate
sounds. This abda in its basic character of dhvani is a gua (quality) and not a
dravya (substance).
In the opinion of Gautama- 'ptopadea abda i.e.as a statement of a
trustworthy person91. According to Annabhatta 'ptavkyam abda'; testimony
is a statement of a trustworthy person92. Here pta is sometimes described as an
authoritative person or a person having expert knowledge in a given field.
But for Bharthari, 'abda' means something more than language. It is the
name of a complex phenomenon implying an activity as well as a principle. As a
type of activity, it is something in which all human beings, in fact, all sentient
beings are engaged. The Sanskrit term for it is 'abdana vypra. B.K. Matilal
translates it as languageing93.
Again as a principle, abda stands for the very potency for communicating
thoughts through language. It is the linguistic potency, the very power of
28
29
separate prama. But the systems like Crvka, Bauddha and Vaieika do not
recognise abda as a means of knowledge (Prama) of knowing reality.
This prama is a source of practical useful cognition or a content of cognition
or conscious process. It is the basis for knowing the nature of objects that exists in
themselves. In addition to these, prama is a knowledge which reveals itself and
object. It also give rise to valid knowledge.
The word prama consists of the root 'ma', the prefix 'pra' and the instrumental
suffix 'lyu'. It stands in ordinary language for authority. But in logic and language,
it signifies means of right knowledge. This prama should be taken to mean the
object of the knowledge of the instrument of the true verbal knowledge ie. 'abda
pramiti karaa jna viay'.
According to the Crvkas, there is no logical ground or justification for our
believing on the statement of another person; it is only a case of inference and this
inference cannot be accepted as a valid source of knowledge. Hence they should
not be recognised abda or testimony as a source of knowledge.
In the opinion of Bauddhas, if by abda we mean to prove that the person who
makes a certain statement is trust worthy, we reduce it to an inference. Hence the
Buddhists do not recognise abda as a prama. According to the Vaieikas, abda
as a form of knowledge is to be included in inference only and hence they should
not be recognised sabda as a prama.
In the Jaina system, abda is recognised as a separate prama or source of
knowledge. It consists in the knowledge derived from words and it is called
Laukika or secular testimony when the words come from an ordinary reliable
30
person of the world. But when it proceeds from a liberated self of extra ordinary
powers and knowledge is called straja or scriptural testimony and relates to
supersensible realities94. Thus in the Nyya system scriptural testimony depends
on divine revelation, while in the Jaina system, it comes from the perfected and
omniscient finite self.
In the Skhya -Yoga system too, we find a recognition of abda or
testimony as a valid method of knowledge95. The skhyas understand the verbal
testimony in the sense of scripture. But some of the skhyas named abda
prama as ptavacana.96
Naiyyikas named this prama as abda only; and this abda prama is
understood in the sense of a vkya almost by all the Naiyyikas.
Among the Naiyyikas, Gautama himself defines abda as 'ptopadea
abda'97. This means that a communication or the assertion or instruction of a
trustworthy person. Annabhatta, the author of Tarkasagraha defines
abdaprama as 'ptavkyam sabda98. Gangeopdhyya defines abdaprama
in abdakhaa as 'Prayoga hetubhutarthatatvajnajanya abda prama. In
the opinion of old Naiyyikas, 'jyamana abda pramam'. But in the opinion
of Modern Naiyyikas, 'Padajnam abdapramam'. Keavamisra, the author of
Tarkabha opine that 'ptavkyam abda'. But Bhyakra says that
'padasamuhovakyamartha-parisamaptau'.
Some Vedantins99 also agree with this view of Naiyyikas that abda as a
prama is understood in the sense of vkya.They also give the status of abda as a
prama primarily to the Vedas, and also it is known as 'stra, ruti and gama100.
31
32
33
is also mute until it is rung. He says that a sound is produced when there is a sayoga
or contact between two things. Such a contact takes place at some particular point of
time. For example, when we pronounce a letter like 'ka', it is due to the contact of air
with the vocal organ. Thus all words are produced, by some kind of contact and hence
have a beginning. Similarly, when the sound produced, it spread like vctaraga nyya ie first sound gives rise to a second sequence of sound, the second to the third
sequence of sound etc like the first wave gives rise to the second consequent wave and
the second to the third etc and come to an end like passing waves. Hence they are not
eternal or nitya but transcient or anitya. If they are beginning less (andi) or
endless(anata), they would have been always audible inherent in the ear. In this way,
Naiyyikas reject the theory of eternity of abda and the concept of an eternal sphoa
of Vaiykaraas which cannot be established by means of any proof like perception,
inference, analogy or authority.So according to Naiyyikas, abda is momentary and
consequently liable to both destruction and production.
Thus in the opinion of Naiyyikas, abda is not eternal104 and it is a quality of
ka.- Among the Naiyyikas, Vivantha, the author of Muktvali asserts that
though all sounds (abda in all forms) remain inherent as quality in a substratum,
namely ka, they come to be objects of perception only when they are produced
in the ear105. In his opinion, that which originates and gets destroyed is what is
known as anitya and all varas (letters) are transitory106. As sound is proved to be
basically 'anitya' in the sense of being produced and destroyed, the vara also
obviously comes to be 'anitya'. Hence in his opinion, a Vkya is a collection of
padas, a pada is a vara or a collection of varas. When this vara being proved
'anitya', then a pada or a vkya will obviously be 'anitya'.
34
35
and an end. They further says that a word is not created but revealed by pronunciation.
Just as the sun is perceived by many persons and is yet one and the same, similarly
the word also though perceived by many in diverse circumstances is one and the
same. Thus the Mmsakas replaced the Naiyyika theory of the origin of word
ie abdotpattivda by their theory of manifestation of word ie sabdbhivyaktivda.
But the Mmsa theory of eternity of words ie abdanityatvavda does not
mean that all words or sentences are eternal. This means that the eternity of letters
which are indivisible and constitute the permanent basis of all words ie
varanityatvavda. Thus the Mmsakas do not subscribe to the
akhaavkyasphoa of Vaiykaraas. This sphoavda has been criticised by
Kumarilabhaa in his sloka vrtika.
In short, we can say that according to the Ritualists, no place or time can be
found where in the words are totally absent. Speech is established as eternal by
inference as well as pratyabhijna (recognition). In their opinion, the sound 'ga' is
produced, the sound 'ga' is destroyed etc are to be explained as referring to the air
(wind) which manifest such sounds. Thus, only the manifesting air is produced or
destroyed while the actual sound is always existant in its subtle form. So we can
conclude that Ritualists are guided in their theory of the eternality of words by of
the convention that the Vedas are not produced by any human agency' (apaurueya)
and therefore words cannot be held to be anything but eternal.
1:14:3 - Eternality of abda - Grammarians' Standpoint
Among the different systems of thought, Grammarians may be generally
described as the abdanityatvavdins. They too hold speech to be eternal and they
36
37
38
Pini, As - 1.2.45
2.
3.
4.
5.
6.
7.
8.
39
9.
40
41
42
43
44
45
46
95. ibid
96. dtamanumnamaptavacana ca - SK. 4
97. NS. 1.1.7
98. TS. p. 59
99. VPB : p. 189
100. Pratyakamanumnam tatha, stram - PP. p. 44
101. VPB - Chapter IV. p. 103
102. Jha's Prbhkara School of Prva Mmsa - p. 52
103. NS. II. 2. 13-38
104. Ki nitya, athnitya iti anitya abda ityuttaram : VB under ND, 2.2. 13 - 39
105. Sarva abdo nabhovtti; rotrotpannastu ghyate; Kr. 165, Part of BP,
Vide BPS, p. 580
106. tasmdanitya eveti vara sarve matam hi na. Kr. 168 b
107. anityatve hi abdnn aanga prahravat abdtmakn vedn
nityatva hsyat vrajet. MM. p. 228
108. IP. p. 389
109. ibid. 391
110. PMS. p. 150
111. ittham varn nityatvt arthasya pravharpea nityatv
ttatsambandhasy nditay apaurueyatvam; TR. p. 24
47
Chapter - 2
PADA & PAD
RTHA - THE SOUL OF THE SPEAKER
PAD
49
prominent roles. Bharthari, in broad sense, calls the vcya as artha (meaning)
and the vcaka as abda (words)1.
From these words of Bharthari, we can say that for the fruitfulness of a
linguistic communication, pada & padrtha-both are very necessary; and without
these, a communication should never happen. Hence we can address these two
elements pada & padrtha as the soul of the speaker;
2:2 - Analysis of pada & padrtha
Vivantha, the author of Nyya Siddhnta Muktvali has made a deep
analysis of the two terms - pada and padartha; or he gives a general description of
bdabodha in this manner.
''Padajnam tu karaam dvram tatra padrthadh
bdabodha phala tatra aktidh sahakri''2In his opinion, the first step of verbal knowledge (bdabodh) is the
knowledge of words or cognition of sound or word (padajnam). This cognition
of word is the instrumental cause (karaa) of verbal knowledge and this cognition
may be through hearing the sounds or through seeing the words (in written forms)
By stating the cognition of words as the instrumental cause of verbal knowledge,
Vivantha establishes that hearing the words only is not the instrumental cause
of verbal knowledge. Because even in the absence of the cognition of uttered
sound, there arose verbal knowledge from the written form also.
Knowledge of the meanings of the words (padrthadh) is the operation
(dvra) (vypra) of verbal knowledge. In this process, the knowledge of denotative
function (akti) is the auxiliary cause (sahakri kraa). Without the knowledge
50
51
52
This sphoa is derived from the root 'sphu' which means 'to burst forth'. In
its linguistic sense, it can be defined as that which burst forth the meaning. Then it
is the bearer of meaning.
i.e. 'vcaka abda'.
Secondly it is defined as an entity which is manifested by the letters.
Explaining these two aspects of words, Bharthari begins his discussion about this
topic4. Hence the words are two kinds- one being used as the bare words for the
grammatical construction and the other being invariably used to convey a definite
sense or meaning.
In the opinion of later grammarians, influenced by Bharthari, words in reality
are nothing, but the eternal letters or phonemes assume the forms or manifestation
of different words due to the reflections of different word - forms created by the
mental impressions of different phonemic segments. (i.e tattad vara samskrai
pratibimbita tattad rpo ananta rpatm iva panna)
From all these we can conclude that Indian Grammarians such as Pini and
Bharthari, perceived word mainly as linguistic and metalinguistic entity and
therefore analysed the same linguistically and metalinguistically (metaphysically)
as the linguistic form that ends in inflectional affixes and as the eternal verbal
essence that bursts forth meanings.
2:3:2 - Naiyyikas' View
Naiyyikas have adopted both epistemological and semantical criteria to
analyse word. In their opinion, word as a means of valid knowledge of word meaning and therefore, analyse the same as the means of sentence - meaning
53
(vkyrtha bodha) or verbal cognition (bdabodha) How ever, they have held
that such a word must be uttered by a reliable (trust worthy) speaker to become
valid means of knowledge.
We can see the first definition of pada in the Gautama's Nyya sutra that 'the letters ending with an affix form a word'4. In his opinion, letters constitute the
word and any letter which is not ended into suffix cannot be a word.
Vtsyyana gives another definition of pada that the letters which are not
deformed (vikta) and ended with an affix form a word5. Then he classifies the
affixes into two classes viz 'sup' and 'ti' affix. Thus words are also of two types nouns and verbs. The word which ends in 'sup' suffix is 'noun' and the word which
ends in 'ti' suffix is known as a 'verb'.
Vtsyyana's definition of pada is further explained by Vcaspati mira that letters
can be deformed by 'gua sandhi etc'; but deformation in the 'prakti' is not possible6.
In the opinion of Uddyotakara, the definition of pada is- 'te var
yathdarnam vikta vibhaktyant padasamjak bhavanti'7. Instead of affixes,
he classified the words into two- nma and khyta.
In his opinion, 'Upasargas or prefixes' and 'niptas' can be submerged in the
nouns and verbs only. Vivantha defined word8 and which is similar to that of
the definition of word presented by Gautama. He explained affix (vibhakti) into
vtti and the letters which have vtti should also have wordness (padatva)9. Hence
he agreed the two types of affixes viz- 'sup' and 'ti'.
ankara mira in his vaieikopaskra holds that word is a collection of syllables
possessing convention conducive to verbal cognition. i.e. 'sanketavad varatvam padam'10.
54
55
56
57
So among the Logicians, only the scholars belonging to the early school of
thought or Prcyas regard the words to be the means of verbal cognition; whereas
the scholars belonging to the new school of thought or Navyas, regard the
knowledge of words to be the means of verbal cognition. They disagree with the
view of the Prcyas and propose that it is knowledge of words and not words
themselves as such, which is the means of producing verbal cognition.
According to them, Verbal cognition is possible through even the verse of
silent person (mauniloka) or hand- gesture (hastaceta) provided that one is able to
recollect the words alone be considered as the unique cause of verbal cognition.
Thus, Navyas such as Gangea define words as those which are produced from the
correct understanding i.e. knowledge of the exact nature of the referents which, in
turn, produce the utterance 'ie prayoga hetu bhta artha tattva jna janya abda.'
Finally we can reach a conclusion that the Grammarians and Logicians approach
the problem of word from two different angles, but arrive at almost an identical
conclusion. While Grammarians approach the problem of word from the view point
of a syntactical entity and hence conclude that only pada i.e. word which has
inflectional or conjugational endings, can be used in the language as it can refer to
syntactical relations, the Logicians approach the same problem from the view point
of a semantical entity and there fore conclude that only, pada, i.e. the word which
refers to meaning, can be considered to be the cause of verbal cognition.
2:4 - Classification of Pada
Yska, the author of Nirukta, classifies pada (word) into four groups20:- Nma
(Noun), khyta (verb), upasarga (preverb), and nipta (particle) (prepositions).
58
Pada
Nma
(name)
khyta
(verb)
Upasarga
(preverb)
Nipta
(particle)
59
(upasargas) such as 'pari' etc. are mainly those that change the meaning of verbs
and do not have independent existence as such, and the niptas (particles) such as
'ca' constitute a large number of words whose meanings are determined by the
context. So we can say that this classification represents the very core of language24.
Ngea, the famous Grammarian classifies Abhidh into three varieties25. In
Nage's classification, the yaugikarha variety of the Naiyyikas is left out. He
says that yaugikarha padas are actually homonymous words. So he excluded
this variety from his classification.
Among the Old Naiyyikas, Vtsyyana appears to have accepted the
Grammarian's division of the words into 'subanta' and 'tianta' varieties by way of
classifying and illustrating affix (vibhakti) as Nmik and khytik. Thus according
to him, words are of two types-nouns and verbs. The word which ends in 'sup' suffix
is noun, opposite to it, the word which ends in 'ti' suffix is called a verb26.
Words
Nouns
Verbs
Uddyotakara classified the words into 'nma' and 'khyta' instead of affixes
as already done by Vtsyyana. In his view, upasarga (prefixes) and niptas can
be submerged in the nouns and verbs only27. Vivantha also agreed the two types
of affixes viz 'sup' and 'ti'28.
Among the Navya Naiyyikas, Gageopdhya classified pada into two primary and secondary29 (mukhya and gaua) The word which is rooted in
60
gaua
(Secondary)
e.g. 'gagy ghoa'
61
2:4:1 - Yaugika
A word is named 'yaugika' when only the meaning of the 'avayava' or its
component parts comes to be understood. Here the stem or the base, the prefixes
and the suffixes are known as 'avayava'
For e.g.:- The word 'pcaka' (cook)33 This word is derived from the root 'pac' with
the help of the suffix 'aka'. Here the root 'pac' means pkakriya (act of cooking) and the
suffix 'aka' means karta (agent) Then 'a' in 'pac' comes to be '' by the rule
'taddhitevacmde34'! Thus we get 'pcaka' and the meaning of this word is 'the person
who cooks' by the denotative functions of its parts (avayavaaktya) or by its derivatives.
From this example we can say that a 'yaugika' word conveys the meaning of
only the 'avayava' or component parts, nothing more or nothing less.
2:4:2 - Rha
When its meaning is conveyed by the denotative capacity of the word as a
whole (samudyaakti) without any care to the denotative capacity of its component
parts, (avayavaaktinirapekay) that word is called a rha.35
e.g. 'go mandala'. The word gau' comes to be formed according to the
'udi sta' 'gamerdo' etc. and comprises of the component parts, the root 'ga'
and the suffix 'das' which should give the meaning as 'something that goes'. But
the primary meaning of the word is 'a cow' in general irrespective of the fact of its
moving or sitting idle and this primary meaning is derived irrespective of the
component parts of the word.
This Rha word which conveys an idea as a whole. In this type, the total
capacity of the word serves the purpose and the etymology of word is not at all
62
taken into consideration. Thus we can say that where, irrespective of the denotative
function of the component parts, it is understood only through its collective
denotative function, it is called conventional.
2:4:3 - Yogarha
Derivatively- conventional (yoga- rha) word is that which conveys an
identical meaning through both derivatively and conventional significations or
where both etymological and conventional meanings come together as only one
item, the word conveying such a meaning is considered to be yoga - rha36.
The word 'pakaja' (lotus) is an example of this variety of words. The
etymology of the word 'pakaja' is 'pake jyata iti' 'paka + jan + a'. Hence the
etymological meaning of 'pakaja' is an object which grows in the mud, and
conventionally it means a 'lotus' and thus signifies the same. Here we can say that
the word 'pakaja' by means of the denotative function of the word as a whole
(samudyaakti) conveys the meaning of lotus and this is connected by the relation
of non - difference, with that which has origin from mud (pakajanikart) which
is the meaning of the same word by the denotative function of its parts.
2:4:4 - Yaugika rha
A word is called 'yaugikarha' or etymological cum conventional when its
meaning is determined either by the derivation i.e. its component parts or by a
convention concerning the whole word irrespective of any derivation37. In other
words, in case of a yaugikarha word, the etymological and conventional
meanings comes to be independently understood.
63
For e.g:- The word 'udbhid' etymologically means which grow up perforating
the ground (ie tree, plant, creeper etc.) and again conventionally it means a sacrifice
of this name38.
From this classification of pada, we can see that conventional meaning is
stronger than the etymological meaning.
i.e. yogd rhir balyasi'
Some later Mmsakas have come to admit this entire four fold classification
of padas into Rha, yaugika, yogarha and yaugikarha39.
2:5 - Concept of Padrtha (Word- Meaning)
'Padasya artha padrtha'. The term 'padrtha' stands for the meaning of a
word and it is a compound word consists of two elements:- pada and artha. Padrtha
might have been first discussed in grammatical treatises. When we compare a
sentence to our body, in which words are different parts of that body and the soul
- its meaning only.
It is place, time and context which determine the meaning of a word. A
slight phonetic change can not only change the meaning of it but also impart an
opposite meaning to it. From this we can see that only meaningful words are
inevitable for communication; and in this process both the speaker and listener
take part. By the term 'meaning' the response created in the listener's mind when
the speaker utters a word is implied.
Both in Vedic and Classic literature- the use of word is for knowing the
meaning "Real knowledge is clarity of meaning''. Without the full exposition of
meaning, knowledge cannot be attained. Even a long time study of vedas is useless
64
unless the meaning is properly understood. This view has been expressed by Yska
in his Nirukta. This means that the chanting of Vedas without knowing the meaning
is simply bubbling. Similarly words, uttered without knowing meaning is akin to
a hearth filled with dry wood having no access to fire. He who has ''learned''
Vedas without knowing meaning is just like a pillar carrying a useless burden. On
the contrary, the one who has mastered the meaning will wash away all his sins
and will attain the heaven of bliss.
Person to person relation is dependent on the exchange of meaningful word.
This meaningful word helps the survival of the world. Man's relation, not only
with man but with the entire universe is based on meaningful word. Such an ocean
of word is limitless; otherside of it, i.e. meaning also is infinite.
In the opinion of Ogden and Richards40, meaning is the central problem
of language because the sole purpose of a sentence is to convey a complete
idea towards something to the hearer and that idea is the meaning only, which
previously exists in the mind of the speaker and by utterance, that image take
place in the mind of the hearer. Clearly speaking, the place of meaning in a
sentence is same, as the place of thread in a garland. Because a thread combine
all the flowers in it, same is the case with meaning because where there may
be the set of words like 'gau as'va brhmaa hasti etc.; yet they do not
convey any meaning and therefore cannot be the sentence. If 'S'denotes the
speaker and 'H' the hearer. Between S and 'H' meaning plays an important
role. In this process utterance 'U' sentence 's' and language 'L' also take part.
It can be shown as
65
U-S
L
In our earliest record, Vedas, we can see the importance of meaning. After
this, Upaniads also expounded the importance of meaning. From the time of
Yska, the study of language began in India. Later on, the various schools of
Philosophy and Grammar have paid much attention to the study of linguistics and
the problem of meaning has been taken into account.
The term 'padrtha' is also used as synonyms with abhidheya, prameya, jeya
etc. In Sanskrit, the word 'artha' is used for meaning and Macdonell translated the
term 'artha' as 'the sense of the word'.41
The term 'pada' is defined by the Grammarians as that which contains as its
and either an inflectional (sup) or a conjugational (ti) suffix. The term 'artha'
connotes 'meaning'. Thus the word pada, together with artha, constitutes padrtha.
It literally means a nameable or denotable thing or a thing which corresponds to a
word. To Udayana, a padrtha is that which is denotable by a word. According to
Annabhaa, it as the object which is characterised by name ability. Knowability
is the definition of padrtha, given by Vivantha. He further says that abhidheyatva
and prameyatva are the other terms acceptable for the definition of padrtha.
According to Gautama, a padrtha means indivisibility, form and genus. For
instance, in the usage 'ghaamnaya' (bring a jar), the term 'ghaa' means the object
which is distinguished by the individuality of the jar, its shape and genus.
66
ii) A volition
8) The place of anything in a system
9) The practical consequenceness of a thing in our future experience
10) The theoretical consequences involved in or simplified by a statement.
11) Emotion aroused by anything
12) That which is actually related to a sign by a chosen relation
13) i)
67
Refers
68
Meaning can be classified as either word-meaning (padrtha) or sentence meaning (vkyrtha) The main difference between these two are - padrtha stands
isolated i.e. unrelated with respect to other items and hence does not convey a
complete idea; while vkyrtha, is related to other items and hence conveys a
syntactical relation and also a complete idea.
From all these we can conclude that the essential nature of a word lies in its
meaning. A word is that which has a fixed relation to some object, so as to recall
it whenever it is heard or read; i.e. it means an object. In the opinion of
Mmsakas, word has natural capacity to express the meaning it does: but
according to Naiyyikas, a word comes to have a meaning which has been assigned
to it by convention.
2:6 - Relation between Pada & Padrtha (Word & Meaning) OR
Concept of kti
The Scholars from East and West together agree that word as a thing, having
power or significance in it. But what is this power? or akti? In their opinion, all
words have a certain power; and this power is a unique existence in things like a
seed. Seeds are the cause of plants; and these seeds have the power to produce
plants. But when some insect has bitten the seed, it is incapable of growing plants.
They say that there is some hidden power in the seed, which is not sensed yet, and
it can produces the plant. But an insect can take away this power of seed to grow
the plant. From this example54 we can say that words have power to mean and this
power of meaning is inherent in them. It cannot be shaken by any external force.
These words are meaningful by their very nature55; and there is no word which is
not meaningful.
69
70
propounds the theory of identity- in- difference between the word' and its meaning
and he also agree with this natural relationship between word and meaning60.
This natural relation between word and meaning has also been explained in
terms of yogyat or the innate capacity of the words. Bharthari suggest that
just as the indriyas or the organs of perception have a natural power to perceive
what comes into their purview, so also words have a natural capacity for
conveying words61. Ktyyana has admitted the relation of the word and meaning
as eternal62 and Patanjali has given a long discussion on it in his Mahbhya63.
According to the Grammarians, not only the relation between word and meaning
is eternal, but the word and its meaning are inseparable also. As soon as a word
is pronounced, the referent, it stands for, is denoted; and as soon as we think of
a referent, it makes us pronounce the word. That is why Kalidasa says that word
and its sense are in close union (sampktau)64.
In the opinion of Navya- Naiyyikas, akti is an important factor because
without this akti, they cannot explain the connection between a word and its
meaning. Generally speaks that 'akti means Smarthya65. They do not accept
akti as a category. But in the context of a sentence, it is a type of power which
conveys the meaning of a word. According to the Naiyyikas, 'akti or 'power' is
the convention made by God, that a certain word has certain meaning66. Laugki
Bhskara opinions that convention (saketa) is existing from eternity, such and
such a thing is to be understood from such and such a word67. So they concluded
here that language is the creation of God, and each word is capable of conveying
a particular sense because God has no will in it.
71
72
In short, there are different views on the relation between word and meaning.
Some of these are given below:
1. The older Naiyyikas hold that the relation is dependent on the will of
God (Ivarecch)73
2. The Neo-Naiyyikas are of the view that this relation depends on mere
will (whether divine or human (icchmtra)74
3. The old Naiyyikas are of the opinion that the akti (primary denotative
capacity) does not lie in dhunika saketa
eg:-Such proper names as 'Deva Datta' are non- connotative75.
4. The Neo-Naiyyikas are of the opinion that even such words possess
akti76
5. The Vaiykaraas regard the relation between word and meaning as
one of revealer (vcaka) and revealed (vcya) as determined by the
potency (akti) of the word77.
6. Some older Naiyyikas take the relation between word and meaning as
avinbhva (i.e. non- existence of the one without the other)78
7. Patanjali is of the view that the relation between word and meaning is
one of identity (tdtmya). That which is the word is also the meaning
and vice verse79.
8. Some Mmsakas regard the denotative capacity(abidh akti) of a
word as a separate entity80.
73
74
meaning (Jati) or the idea of a particular object (vyakti) or a form (kti) or more
than one of these entities. In other words, the issue is what does a word like 'gau'
or 'ghata' exactly denote? Here the akti with regard to the form 'cow' constituted
by dewlap, tail, horn etc. or to the particular object 'cow' or the common property
'cowness' or all the two or three of these meanings together?
Based on this point, numerous opinions have come into discussion among
these scholars who can be broadly divided into seven groups in this context
1) Aktivdina
2) Jativdina
3) Vyaktivdia
4) Jtyktivyaktivdina
7)
Jtydivdina
2:7:1 - Aktivdina
Among the scholars, the Jainas may be identified as Akti vdins. They believe
that akti i.e. generic shape or form is the meaning of word84. According to them, the
word 'gau' or 'cow' does not denote a particular cow, but all the cattle of the form of
cow. They say that this kti is nothing but 'avayava' that every object (vyakti) must
have. Obviously then as kti gives the idea of a vyakti. This theory holds good in
case of specific kinds of the animal and Botanic kingdom i.e. flora and fauna, but it
is not applicable in the case of things whose generic shape or form are not fixed.
2:7:2 - Jtivdina
Patanjali informs us that it was Vjapyyana, who first initiated the view of
Kevalajtivda. Vedntins as well as the Mmsakas, both the Bhas and
75
prbhkaras can be identified as kevalajtivdina. They hold that only the jti or
the universal is the import or denoted sense of a word85. Consider a word 'gau' or
'cow'- They opine that if we take the particular as the primary sense of word there
are millions of cows in this world itself, the cows as individuals vary widely
amongst themselves in respect of age, configuration, colour and the like. On the
contrary, there we take the universal as the primary sense of word and not the
particular. They emphasized that the denotative force acts primarily on the universal,
because that is the only vitalizing element in any substance. Hence in their opinion,
the word 'go' in a sentence 'gm naya' denote gotva only. Jagadi mentions this
view of Bhas that the word 'gau' in a sentence 'gm naya' denotes gotva and
it is through the svraya vttitva sabandha86. This view was accepted by
Grammarians, Mmsakas and Rhetoricians also.
2:7:3 - Vyaktivdia
Smkhyas and a section of Naiyyikas who can be described as Vyaktivdins.
The Vyaktivdins opine that it is the individuals and not the abstract universal which
form the context of perceptual knowledge. They say that in a sentence 'g naya' ,
only the particular cow is brought and not the universal of all the cows of past,
present and future. Therefore they maintain that akti is to be admitted only in Vyakti
and not in Jati which remains only as the akyatvacchedaka of the former87. More
over, if we take the universal as the primary sense of the word even then the particular
is taken account of, because the particular is a part of the universal.
Modern Naiyyikas opine that the word 'ghaa' primarily denotes the 'ghaa
vyakti'. For e.g.:- when a sentence like 'ghaam naya,' or 'gm badhna' is
uttered, the intention is the particular entity jar (ghaa -vyakti) or cow is to be
76
brought or tethered here, not the universal (jti). In their opinion, the capacity
of being the subject of any act i.e. artha kriykritva resides in the concrete
object i.e. in vyakti alone88.
2:7:4 - Jtyktivyaktivdina
According to the old Naiyyikas, the particular, the form and the universal,
all the three are the primary meaning of word89. Of these, Gautama, the founder
of the Nyya school of thought who initiates the Jatyktivyaktivda. He says
that any one of the three entities, namely kti (configuration), vyakti
(individual) and Jati (universal) cannot by itself be the denoted sense of a word.
In his opinion, all the three entities, namely Vyakti, kti and Jti get combined
to be the import of a word, and hence the word 'tu' in the stra 'vyaktykti
jtayastu padrtha' is significant90 Vcaspati mira, the author of Ttparyatk
says that the word 'go' having been pronounced, any person who comes to know
the animal denoted by the word 'go' will comprehend the particular, the universal
and the form simultaneously. In the sense of a word all the three factors are
present, but in a given context only one factor becomes predominant while the
other two remain subordinate.
2:7:5 - Jativiitavyaktivdia
In the context of the issue under discussion, the Navya Naiyyikas can be
divided into two groups identified as jtiviitavyaktivdins and
Jtyktiviitavyaktivdins.
The scholars of the first group do not seem to pay any heed to the view that
kti is the import or a part of the import of a word. Regarding Jti and Vyakti,
77
they take a balanced view and there by make a fresh contribution on the subject.
In their view, a Jti (the universal) alone can never be the denoted sense of a word.
A word consists of two elements, a base, nominal or verbal and a suffix. The
import of a suffix is case, gender and number. But the individuals are innumerable
and hence it should be restricted only through a reference to the universal which
underlies all these individuals. So they contend that the individuals as determined
by an universal (Jativittavyakti) be the import of the word.91
The other group including Vivantha are 'Jtyktiviitavdins' in the sense
that they include the concept of kti also along with Jti as qualifying the denoted
vyakti92. Really speaking, this is the development of the old view.
2:7:6 - Apohavdia
Among the scholars, The Buddists are called Apohavdins and they believe
that the import of all words is 'apoha' or 'atadvyvti' (distinction from all other
different objects). They refuted both the opinion of Mmsakas and Naiyyikas
in this context and traced a new path that the primary import of word is 'apoha' or
'atadvyvtti' ie 'differentia from all things'. The Bauddha scholars maintain that
anything understood is momentary (kaika) and a word denotes a particular object
as belonging to a particular moment only. In their opinion, an object of today
being completely different from another of tomorrow. As all things or 'kanika,'a
jti is impossible in view of its own nature. Therefore, what do we understand by
the ghaa, neither the external object (vyakti), as we do never know the external
objects in their real form, nor the jti, for jti is nothing more than a mere conception
formed by our mind and imposed upon what we call external objects. According
to them, we never know what ghaa or what ghaatva is; but we know only what it
78
is not viz. it is not 'pata' or kudya or anything else. This is a negative approach and
else. P.V kane also explains this position.93
2:7:7 - Jtydivdina
The Vaiykaraas and the lakrikas may be identified as Jtydivdins.
They hold that the import of a word is either a Jti or gua or a dravya or again a
kriya. Thus they believe in four sets of words. Grammarians first come to believe
in words signifying these four entities and hence there are Jtiabdas, Guaadas,
Dravyaabdas and kriyabdas94. These four kinds of words denote the attributes
(updhis) belonging to the Vyaktis (individuals). The words do not directly signify
the Vyakti.
Like Vaiykaraas, lakarikas also believe in words signifying four
entities viz. Jtiabdas, Guaabdas etc. Thus we can say that lakrikas follow
the Vaiykaraas even in the matter of bringing out the relative difference between
the four entities of words; and they do not differ from the Vaiykaraas to the
problem of the import of words.
2:8 - aktigrahopayas (Means of knowing the Meaning of Words)
aktigraha (the apprehension of meaning) can be had in various ways. The
number of ways prescribed for learning the meaning of a new word ie for obtaining
the knowledge of akti in particular context is not always the same with all scholars.
Among the Naiyyikas, Vivantha, the author of N.S.M. explains eight means
for knowing the denotative function. 95 But Annabhaa recognises only
Vddhavyavahra as the aktigrhaka. In his opinion, only usages of elders is the
way in this regard96. Gangea, a predecessor of Vivantha97 comes to admit that the
79
knowledge of all words primarily results from the observations of the usage of elderly
persons ie Vddhavyavahra. In the opinion of Jagadia, the knowledge of saketa
first takes place in all cases through vddha vyavahra98 and only thereafter, scope
arises for the knowledge of akti through other factors like Upamna. From this we
can see that according to the Naiyyikas, Vddhavyavahra gets more recognition.
Among the lakrikas, Vmana 99 recognises only koa (Lexicon)
(dictionary) in this context. But after this period, Vivantha kavirja, a modern
lakrika have come to admit more than one way in this regard. According to
him, Vddhavyavahra or usages of elders is the most important way and he adds
two others like 'Prasiddha padasamabhivyhra' and 'ptopadea'100.
Of the Grammarians, Ngea101 admitted all the eight fold means for obtaining
the meaning of a word. But he considers Vddhavyavahra as aktigrhakairomai
ie the chief of the factors determining the denotative power of words.
Ktyyana begins his Vrttikas with the statement that the relation between
words and their meanings is got from worldly usage.
Skhya admitted only three ways for learning the meaning of words102.
They are :- ptopadea, Vddhavyavahra and prasiddhapadasannidhi.
From the above, we can see that though the number of ways suggested for
acquiring the knowledge of new words varies in different treatises, it is interesting
to find that Vddhavyavahra is invariably recognised by almost all the scholars
of various schools including Mmsa also. In the view of the Prbhkaras also,
the most important method of learning the words is the Vddhavyavahra or usage
of elderly persons103.
80
81
2:8:
2:8:44 - ptavkya or the direct statement of a trustworthy person is another way
by which we may learn the meanings of words. When a trustworthy person
says that the word 'pik' means 'Kokila' ie 'Cuckoo'. The listener who does
not know the meaning of the word pika, understands the denotative function
of the word 'pika' as in Kokila. ie 'Kokila pikapada vcya'.
2:8:
2:8:55 - Vddhavyavahra or the usage of words by elders is the most important
way among all the eight methods. In actual life, this is the natural way of
observation. For example:- when the elder person directs another person
'Bring a cow' or 'Bring a jar'. On hearing these words a jar is brought by the
latter. Seeing this, a boy who is standing near by understands that the
action of bringing the jar is brought about by the sentence 'bring a jar'.
Afterwards by means of sentences like 'take away the jar', 'bring the cow'
and so on by inclusion and exclusion of respective words, the boy grasps
the denotative function of words like jar and so on.
2:8:6 - Vkyaea or the rest of the passage in the context or the remainder of
the sentence is the sixth means of determining the akti of a word. We
know that certain words have two or more primary meanings. Such words
may have ascertained on the strength of Vkyaea ie the rest of the
passage. As for example, in the Vedic passage 'yavamayacarurbhavati'.
Here a doubt arises with regard to the meaning of the word 'yava'. The
word 'yava' is used in the sense of 'barley' by the cultured people or
ryas; and in the sense of 'Kagu' (panic seed) by the uncultured men or
Mlecchas. When we have to consult the rest of the passage like 'yatrnya'
etc. which describes the yavas flourishing with green leaves at a time
82
when other plants are found withering away. Or we may have recourse
to another passage read together with 'yavamayacarurbhavati'. This
passage, namely 'Vasante Sarvasasyn'104 etc. also describes the
longawned yava's rejoining in the season of spring, when generally all
herbs and plants come to be devoid of leaves. On the strength of either
of these two passages, we come to be confirmed in the notion that 'yava'
in 'yavamayacarurbhavati' means the Barley.
2:8:7 - Vivti or explanation - Vivantha observes that even on the strength
of Vivaraa, one can ascertain the akti of a word with regard to a
particular meaning. Vivaraa or Vivti is the statement of the meaning
of a particular word by means of another synonyms or a word having a
similar meaning. For example :- The sentence 'ghato'sti' is explained by
putting the sentence 'Kalao'sti' and as a result, one can understand the
meaning of the word 'ghaa' as 'Kalaa'. Here we actually come to know
the meaning of an unknown word through a commentary describing the
meaning. Similarly 'pacati' means 'pkam karoti'.
2:8:8 - Siddhapadasnnidhya (prasiddha padasnnidhya) or the syntactic
connection with words already known is the eighth means of knowing
denotative function. Vivantha explains in N.S.M., that Snnidhya
(Proximity) to prasiddhapada (a well-known word) helps us to ascertain
the akti of a word so long unfamiliar or aprasiddha.
For example :- From the sentence 'iha sahakratarau madhuram piko
rauti' which means that 'A pika singing sweetly on the mango tree'. Here
the word 'pika' is unfamiliar, while the words 'Sahakrataru', 'madhura'
83
and 'rauti' are already familiar. But the unfamiliar word 'pika' having
physical proximity with the familiar words comes to convey the idea of
Kokila as its akyrtha.
So we come to a conclusion that the akti of the word 'pika' is ascertained on
such a ground with regard to a cuckoo (Kokila).
2:9 - Concept of Vkya (sentence)
In Sanskrit, vkya or sentence is a cluster (combination) of words (padas).
But a mere collection of words without a mutual relation among the concepts
(padrtha sasarga) does not constitute a vkya. For example, a jumble of such
unrelated words as 'pot', bring, 'cow', 'Devadatta' etc. does not make a sentence.
In order to convey the collective meaning of a sentence, the words require the aid
of some accessory properties or a sentence in order to be a sentence must fulfill
the following conditions:(1) kk (expectancy of words)
(2) satti (juxtaposition of words (sannidhi)
(3) Yogyat (compatibility of words)
The ancient and the modern philosophers together accepted these three
properties105. In their opinion, sentence is a group of words having the three above
stated qualities. Hence Keavamira, the author of Tarkabha has given the
definition of the sentence is 'Vkyam tu kk yogyatsannidhi-matam padn
Samha106'. According to this definition, mere collection of words cannot be
considered as a vkya or sentence. But there should be kka, Yogyat and
Sannidhi among the words. For this reason, a collection of words like 'cow, horse,
84
85
2.
NSM Krika. 81
3.
4.
5.
6.
C.S.A.I.N.P - p. 38
7.
N.Vr. p.656
8.
9.
86
16. TK. p. 44
17. nanu padatva yadi aktimatvam, tad samsasya atha thvat
vibhakti sahakrepi katham tat prayoga - krnaknti on SSP. p.70
18. Pada vibhaktyantam - ibid
19. Prof. V.N. Jha; studies in Language, logic and epistemology
20. tad ynyetni catvri padajtni.....nmkhytecopasarganiptaca
- Nir 1.1
21. Sattvapradhnni nmni - ibid
22. As - 1.2.43
23. bhava-pradhnam khytam - Nir.1.1
24. V.P. Bhatta; Gaddhara's aktivda; p.2
25. aktistridh rhhir yogo yoga- rhica - LM p. 105
26. Vibhakti dvay - nmikykhytiki ca, brhmana pacatti udharaam N. Bha. p. 656
27. yadi dvay vibhakti - rupasarganiptstarhi na padasajaka? na nmniantharbhvt- upasarga nipta nmn saght, yasmdha avyayd
lopa iti, te subantatvt tenaiva samght iti/ N. vr.pp. 656-57
28. vibhaktica sup-ti-rup- VV.p. 656
29. tad-dvividha mukhya - gaua bhedt - TK. p. 44
30. Yat akti - vtty yamartham upasthpayati, tat tasmin arthe mukhyam/
yath go- ghatdi vyaktyupasthpaka go-ghadipadam / ibid.
87
88
89
90
67. asmt abddayam - artho boddhavya itykarako' ndi saketa aktiTK. p.44
68. ekdase ahani..... NDV. p. 185
69. 'dvdae ahani pit nma kuryt'- iti ruti/ tath ca dvdasaha kl - pitrdiUccrita nmatvdin nmavcya iu ity kraka- icchay- ivarea
tda- ruti praa yand - dhunika saketo' styeva quoted in N.K.; p.854
70. TS. p.333
71. i) artha- smtyanukla pada- padrtha- sabandha akti - TD p. 50
ii) pada-
padrthayo
vcya-vcaka
-bhvaniyamaka
91
PWM. p. 138
92
93
Chapter - 3
ABDA VYP
VYP
RA - THE ROOT OF THE
USE OF LANGUAGE
3:1 - Concept of abda - Vypra
We use words to share our ideas with other people. This word has a fixed
relation to some object, so as to recall it when ever it is heard or read. So we may
say that words are significant symbols; and to convey the meanings the listener of
the words must recognise the words which he listens, as linguistic expressions of
the objects or notions which the speaker wants to convey. When the listener
understands the ideas of the speaker, then we can say that words become the
means of communication.
Indian epistemologists have traditionally explained this linguistic expression
of words as the relation or function of words ie 'abdavtti' or 'abdavypras'.
This relation between a word and the substance which is responsible for
the recalling of substances is the basis of verbal import1.
This relation functions as the root of the use of languages which is the
means of thought communication.
95
96
97
98
This convention may be established by the will of God or by the will of man
(speaker) (icch) And the desire of the speaker is either of the form that such and
such a word should convey (denote) such and such a meaning (thing referred to)
(idam padam amum artham bodhayatu)5; or the form that such and such a meaning
(thing referred to ) should be conveyed (denoted) by such and such a word (asmt
padt aya artho bodhavya)6. For instance, the desire that the word pot (ghaa)
should refer to the sense of pot is the signification. Here the signification means
the power or capacity of words (akti) convey a particular meaning.
Among the Logicians, the Prcyas hold that primary signification (denotation)
is conventional expressive power which has the form of only desire (will) of God
(Ivarasaketa); and therefore, primary signification is found to occur only in
conventionally expressive words such as 'cow' (go).
However, the Navyas, hold that primary signification (denotation) is
two fold: - namely, desire (will) of God (Ivarasaketa) and that of modern
authors of scientific works such as Paini (dhunika saketa); And therefore
primary signification or denotation is found to occur in both conventionally
expressive words such as 'cow' (go) and technically expressive words such as
'nad' 'vddhi' etc7.
Thus the words, which express (denote) their objects through such a
conventional expressive power or denotation are conventionally expressive words.
For instance, the words 'cow' (go) etc. which express (denote) their objects such
as cow through such an expressive power (desire or will of God) are conventionally
expressive words.
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100
that an innate capacity of words to express the meanings is the expressive power
ie primary signification.
Also, the Prbhkara Mmsakas, who hold the twin theories that word
express only the universals (generic properties) such as the cowness and also that
words are conducive to the cognition of individuals as associated with other word
- meanings such as action, ie Krya, have proposed that expressive power is
basically two fold: - that which is conducive to the recollection of word meanings
(universals) (smrika), and that which is conducive to the verbal condition of
individuals as related to other word meaning, action or krya (nubhvik).
It should be noted that a separate entity such as denotation (abhidh) which
is to be perceived by the signification of the speaker is the power or capacity of
words. According to them, the power or capacity of words ie denotation is a distinct
entity from the word relation, and is the object of the knowledge of signification
which is the associate cause conducive to the verbal cognition by facilitating the
word reference.
But Grammarians maintain that a distinct relation of words which regulates
the denotation of words in meanings is the power of words. According to them,
the denotation is not itself the power of words; but rather, the relation perceived
between the word and meaning which can regulate the denotation that such and
such word refers to such and such meaning is the power of words. Thus, they have
distinguished the power of words from the denotation of words.
Here it is concluded that while the Logicians consider the same as the
signification or the desire of the speaker, the Ritualists maintain the same as a
101
distinct entity known as denotation. And the Grammarians' view is that the power
of words to be the relation that regulates the denotation of words in distinct senses.
They are guided by the fact that a regulating factor is necessary to regulate the
denotation of a word in a specific sense.
On the other hand, lakrikas have generally accept the term 'Abhidh' to
denote primary signification9.
This 'Abhidh' is the 'akti' of Naiyyikas.
Abhidh conveys the primary meaning by a power or akti and this akti is
the convention made by God that such and such a meaning should be understood
from such and such a word10. The power by which the conventional meaning
expressed is called Abhidh and the word to which this power belongs is called
vcaka. It is the direct relation of word to its meaning.
According to Mammaa, that which denotes the direct and conventional
meaning is called vcaka11,
Vivantha says that since Abhidh conveys the conventional meaning to
our understanding, it is the primary power of a word12.
The definition of Vivantha implies that the two adjectives skt (direct)
and saketita (conventional) as given by Mammaa are not germane to the definition
of Abhidh. He retains only one adjective ie saketita.
But according to Mammaa, not only what is conventional; but what is also
direct is the import of the vcaka words. In his opinion, there are certain polysemous
words and the meanings of these words are determined by the context in which
102
they occur. He says that a polysemous word can be restricted to one meaning by
certain contextual factors13.
Thus for lakrikas, convention is the basis for the primary relation between
the word and its meaning. According to them, a word is 'vcaka', (expressive)
only when it conveys a meaning through direct convention. But they treat Abhidh
as different from the conventional relation. Jaganntha, author of the
Rasagagdhara follows the Naiyyikas fully in this regard. In his opinion, abhidh
is same with the conventional relation14.
So we can see that according to Mammaa, Abhidh is the power of words
by which conventional meanings are conveyed15. He says that the sense of a word
cannot be comprehended without convention. That sense get from the word is
called its direct meaning which is other wise known as abhidheya.
According to lakrikas, this sense may be of four kinds- Jti, gua,
kriy or yadcch. They hold that the import of a word is either Jati, or a gua, or
a dravya or again a kriy. Thus they believe in four sets of words and they may be
identified as Jatydivdins. Hence to the lakrikas, there are jatiabdas,
guaabdas, dravy abdas and Kriyabdas16.
In the opinion of lakrikas, the signifying power of a word (saketa) applies
not to the individual (vyakti), but to the updhis which reside in the individual.
Updhis are of two kinds, viz(i) Vastudharma ie the essential property residing in the thing.
(ii) Yadcch ie a name or epithet attributed to a thing according to the
wish of the speaker.
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104
such as 'bank' and 'purity' which are indicated and suggested respectively are
secondary or non- primary meanings.
3:5 - Secondary Signification (Lakan)
3:5:1 - Concept of Lakan
In any language, in addition to express their primary meanings, words may
be used to indicate or suggest some secondary meaning also. This meaning is
always different from the primary meaning. In the opinion of Dr. K.Kunjunni
Rja, ''If we take the word as denoting its normal primary meanings, the sentence
may become non-sensical in the context. This produces a 'psychic resistance' in
the listener, and there is a sort of break in the flow. It excites attention and requires
interpretation for understanding the purport. The actual referent of the word has
to be taken as different from its normal one, but in some way connected with it,
either through similarity or through some other relation. This function of the word,
denoting a referent different from its normal and primary one, but some how related
to it, is called Lakan or upacra''18
From this we can say that with the help of the primary signification or
expressive power (akti), words can express primary meanings. V.P. Bhaa
opine that when a speaker may intend to indicate or suggest a secondary
meaning which is different from the primary meaning, but at the same time,
related in someway or other to the primary meaning on the general that the
primary meaning may not fit into context or that secondary meaning may
point out some qualities of the referent or being about some poetical charm or
excellence to the usage.19
105
Besides Lakan, the terms like upacra, gau, vtti, bhakti etc. are also
used to refer to this secondary meaning. In English, the word metaphor is popularly
used instead of this Lakan20.
To make a brief study about Lakan, we are to mention Yska first. Because
various examples of Luptopama is 'siha' 'vyghra' etc. can be seen in Yaska's
works and it should later becomes the stock example of Lakan like
'simhomavaka' etc.21 Thus many examples of Lakan without being named
as such occur in Yska's work. Of the Grammarians, Patanjali is the earliest to
recognise the phenomenon of the transference of epithet which is nothing other
than what we call a Lakan. Though he does not mention the terms 'Lakan' or
'guavtti,' he comes to refer to the practice of using a certain word for something
other than what it usually stands for22. Bharthari comes to use the term Gua
alone for the secondarily signified meaning; and no where in his work he has
mentioned the term Lakan. In later works, we can see that 'kkbhyo dadhi
rakyat' is an example of 'upalakaa' ('ajahatsvrth') or of an updnalakaa'
may be said to have originated from Bharthari's kkebhyo rakyatm sarphi23.
In Parama Laghu Maju, we can see the approach of Ngea to lakan is that
he is in favour of Ttparynupapatti which is the Lakan bja.24
Coming to the lakrikas, we find that the secondary function does not
come in use till nandavardhana's time. Bhmaha shall have to be admitted as
the first lakrika to have recognised the transference of epithet i.e. Gau
vtti. An observation of Abhinavagupta also confirms our idea in the matter25.
According to Dain, Guavtti as the cause of certain Alakras and he
recommends its acceptance for the purpose of removing Grmyatdoa in poetry.26
106
Vmana comes to use the term lakan in the sense of secondary signification in
general. nandavardhana uses the term Guavtti in a wider sense so as to cover
all possible varieties of secondary signification. To describe this Guavtti, he
uses the term 'amukhyavtti27. By them term Guavtti, Abhinavagupta covers
both the Gau and suddh varieties of lakan. Bhojarja maintain a line of
demarcation between Gua vtti and Lakan 28 . Later lakrikas like
Mammaa29, Vivantha30 and Hemacandra31 gives an elaborate discussion about
lakan and from Mammaa, lakan came to be a generic name for all the varieties
of secondary signification.
Among the Mmsakas, Jaimini used the term 'Bhakti' in the sense of
secondary signification 32. Bdaryaa, the author of Brahmastra use the
term'Bhakti' and abara-Swmin use the term Gunavtti to denote the secondary
signification33. Kumarila is the first scholar who point out that it is the Lakan
function which operates to convey the sentence meaning in each and every
sentence34. Prthasrathi Mira and Nryana Bhaa, the followers of Kumarila
give support to Kumarila35.
Coming to the Prbhkara school, Prabhkara Mira uses the terms Upacra,
Gua and Bhakti for secondary signification under various contexts 36. His
illustration of Guavtti is 'gaurvhika.37 likantha, the follower of Prabhkara,
presents the view of Kumarila and asserts that lakaa cannot be resorted to in
each and every sentence ; but it can be resorted to only when the primary meaning
of a word comes to be discarded as in 'gagy ghoa.38
Of the Naiyyikas, Gautama has used the term bhakti (bhkta) or upacra to
refer to the secondary signification of words.39 But Jayantabhaa has used the
107
term lakan40 for the first time in his Nyya majari and later epistemologists
such as Gaddhara adopted the term lakan for the main secondary significative
function of indicative power or transfer41. Gangea defines lakn as a separate
vtti of words to bring forth a secondary meaning for getting involved in a
syntactical relation with a primary meaning of other words where the primary
meaning of a word fails to do so 42.
3:5:2 - Definition of Lakan
Among the lakrikas, Mammaa has defined lakan as follows:when the primary meaning of a word is not compatible with the meaning of a
sentence, the power of a word by which another meaning connected with
the primary meaning of the word is conveyed through usage or motive is
called Lakana43. He opinions that the three conditions under which lakan
operates are:(1) mukhyrthabdha (obstruction or incompatibility of primary meaning)
(2) Tadyoga (recognisable connection between the primary and secondary
meanings)
(3) ruhi (usage) and prayojana (motive)
Another lakrika, Vivantha has defined lakan44 in a slightly different
language. He opinions that Lakan (secondary sense) is taken recourse to when
Abhidh (primary sense) is not applicable i.e. when the chief meaning (mukhyrtha
or vcyrtha) is obstructed or hampered (badhita) in some way. It gives an occasion
for figurative interpretation (Lakyrtha). In other words we can say that in their
view, when the primary meaning of a word is logically incompatible with rest of
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109
not only to a padrtha, but also to a vkyrtha. While in the Bha school, the
primary meaning is the meaning of an individual word, in the school of the
Prbhkaras, it may be the total meaning of a sentence.
According to the Grammarians, Lakan is the attribution or super imposition
of the denotation on a secondary sense. ie. akyatvachedakropa.
For example:- When the word 'Ganges' indicates the bank in 'gagym
ghoah'; the indication of the same bank can be stated to be the super imposition
of the denotation of word 'Ganges' on the secondary sense 'bank'. Thus, this theory
views the indication as an erroneous perception of the denotation. From this we
can see that Grammarians also hold the same view with the Navya Naiyyikas.
According to them, lakan comes for operation because of a Ttparynupapatti'
be not accepted as the determining factor for the operation of a Lakana, in the
expression 'gagy ghosa' the word' ghoa' may mean an aquatic creature by
lakan. In his opinion akyasambandha Lakan56
3:5:3 - Essential condition for Lakan
This is generally accepted that the operation of Lakan is possible where
there is some incompatibility of the primary meaning or mukhyrtha bdha; and this
word- relation is specially assumed with a purpose. Hence Indian epistemologists
together agree on one point that there must exist certain essential conditions (bja) to
assume this relation Lakan. They differ amongst themselves as to what constitute
the essential condition of Lakan; or whether this incompatibility is due to the
failure of a syntactical relation among the words in a sentence i.e. anvaynupapatti
or the failure of the intention of the speaker i.e. Ttparynupapatti.
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111
banks of the Ganges. Here the indicative power is assumed in the secondary meaning
which is intended by the speaker to be conveyed for certain specific reasons such as
the logicality or beauty of the sentence- meaning59. Thus, we can see that according
to Mmsakas and Naiyyikas, untenability (incompatibility) of the syntacticosemantical relation and also that of the speaker's intention to convey primary meaning
are the two essential conditions for assuming Lakan.
Similarly, the Vaiykaraas also hold the same view of the Navya Naiyyikas.
According to them, Lakana comes for operation because of a Ttparynupapatti.
If this Ttparynupapatti be not accepted as the determining factor for the operation
of Lakaa, in the example 'gagya ghoa' the word 'ghoa' may mean an
aquatic creature by Laka60.
According to Mammaa and other lakrikas, three essential conditions
are necessary for the operation of Laka61. In his opinion, obstruction of
primary meaning, tadyoga (substitution of another meaning associated with the
primary meaning) and some convention (rhi) or purpose (prayojana) are the
three essential characteristics of Lakan 61 . He says that in addition to
incompatibility or untenability of the primary meaning, and the untenability of
speaker's intention to convey primary meaning, the sanction for the secondary
meaning by the popular usage for a definite purpose is also necessary, since the
same enriches the content of the literature by facilitating new ideas. Of these
three conditions, the first two are accepted by all writers; but the last definite
purpose is not admitted by all especially by logicians and Mmsakas. It is
only the literary critics who give great prominence to it.62 Vivatha confirms
his view in a slightly different language63.
112
In the well - known example of lakan -'gagy ghoa ' (The village is
on the Ganges) - the primary meaning of the word 'gagy' is ' on the river
Ganges'; This is not suitable to the context, since the village cannot actually be on
the stream itself; hence the actual meaning of the word Gag is taken to be
'gagtaa' 'the bank of the river Ganges'; the relation between the normal meaning
of the word and its actual meaning here is one of proximity (smpya) This
secondary meaning of the word is not understood directly from the word, but only
indirectly through its primary and normal meaning. This normal meaning that
occurs to our mind immediately on hearing a word; when this is found to be
incompatible with the context, we resort to laka and get the actual sense which
is related to the normal one and which removes the incompatibility; and in this
present case it may be indicate that the village has the qualities of sanctity and
coolness associated with the sacred river64.
3:5:4 - Different Views on Lakan
There is a problem among the scholars of different systems that whether
there is Lakan in vaky or not.
Among the Mmsakas, Bhas maintain that any vkyrtha (sentence meaning) must come to us in the form of a Lakyrtha (secondary meaning).65
According to them, the function of Laka belongs to a sentence. Whenever any
difficult arises in explaining a vedic text, they have to take the help of Laka.
They regard Laka as a vkya vypra; and also hold that the primary meanings
conveyed by the words through akti or Abhidh lead up to a sentence- meaning
to be conveyed by Laka66! Abhidh ceases to operate after conveying the primary
meaning of each word. These primary or expressed meanings conveyed by akti
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114
also belongs to the word only. Hence there can be no possibility of Laka as
belonging to a whole sentence69. The accepted position of the Naiyyikas is that
as there is no akyrtha also in it. And consequently there is no Laka
(akyasambandha) in a vkya. In Muktvali, 'vkye tu'70 etc. confirms Vivantha's
position in this regard. Gangea, the author of Tattvacintmai opinions that the
individual word itself conveys the idea of 'anvaya' of its own meaning. The group
cannot convey the idea of an 'anvaya' of the meanings of words belonging to it. It
is because a group cannot have a definite primary meaning of its own. The
akyrtha, therefore, belongs only to the individual word and never a group.
Consequently Lakan as akyasambandha can belong to the pada (word) and
never to a vkya (sentence)71.
For eg:- In 'gabhry nady ghoa' the words 'gabhra' and 'nad', first
get involved in an 'anvaya' and present the idea of 'a deep river'; Then either of the
two words comes to convey the idea of 'the bank of a deep river' as a Lakyrtha.
This Lakyrtha is related to the akyrtha of the word which is taken to have
conveyed the Lakyrtha in the context72.Thus it is not the sentence but a single
word, either 'gabhra' or 'nad' which conveys the Lakyrtha.
Similarly, the Mmsakas admit Laka in certain samsas73 like Tatpurua
while in Karmadhraya they take the meaning of the samsa only as a akyrtha.
They admit it in the entire samsa and not merely in a constituent word of it. To
the contrary, the Naiyyikas including Vivantha admit Lakan not in an entire
samsas but in one of the component parts of it. It is obvious that they do not come
to recognise a Laka also in a samsa as a whole. It is because a samsa is for
them a compressed sentence only. They feel that to recognise a Lakan in a
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116
such additional senses to the compounds, taking the whole as an indivisible unit
of speech.
Among the lakrikas, Mammaa opinions that the secondary meaning
(Lakana) belongs to meaning, but it is imposed on the word by attribution.75
Vivantha partly agrees with Mammaa; but instead of regarding Lakan
as ropit, he regards it as arpit76.
3:5:5 - Classification of Lakan
Among the Naiyyikas, Prcyas hold that Lakan is of four types
a) Jahatsvrth lakan (Jahallakan)
In this type of lakan, the primary sense has to be rejected to a great extent
or losing out denoted meaning ie jahat svrtha. And another sense connected with
it has to be taken to suit the context. Mammaa calls it lakana lakan77.
For eg:- 'gagy ghoa (The village is on the Ganges) Here the primary
sense of the term Gag (Ganges) is abandoned and the secondary meaning 'the
bank of the Ganges' is taken.
b) Ajahat svrth lakan (Ajahallakan)
In some cases the secondary sense includes the primary sense also or the
indication without losing denoted meaning is known as Ajahat svrth lakan. It
is not necessary that the primary sense should be completely excluded in all cases
of transfers78. Some times the primary sense is not substantially modified, but
only specified by context, or restricted by its syntactic function, or extended by
the inclusion of another sense. Mammaa calls it updna lakan79.
117
For example:- 'kkebhyo dadhi rakyatm (protect curd from the cows). Here
the implied meaning of crow is the objects which make disturbance to the ghee; at
the same time without losing out the denoted meaning ie crow.
c) Jahadajahallakan
The third is the indication losing and not losing denoted meaning. In this
case, only a part or an aspect of the primary meaning is preserved, while the rest is
rejected80. In a sentence 'So' ya Devadatta' (This is that Devadatta) Here the
term sa ( that) refers to Devadatta as detemined by the past time and space and
the term aya (this) refers to the same Devadatta as determined by the present
time and space. Here indication is assumed in Devadatta losing out 'thatness'; but
not losing out 'thisness'.
d) Lakitalakan
This type of lakan occurs when the relation between the primary and the
actual referents is not direct, but indirect through some other word is known as
Lakita lakan or the indication of the indicated word.
Consider the word 'dvirepha'81. Here the literal meaning of the word is 'a
word having two ''r''s' and it indicates the word bhramara, and through that
word it means the 'bee' or the indication is assumed in the sense of black bee
by assuming another indication for the word 'dvirepha' in the sense of the
word 'bhramara'.
The Navya Nayyyikas accepted the above mentioned three categories of
Lakana. The fourth category is not acceptable to them and according to them, it
can be included under jahallakan itself.
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119
120
The second is'gau' Here the indication assumed indirectly in the secondary
meaning due to the similarity or sharing of the same qualities between two
meanings.
For example:- 'agir mavaka' (Boy is fire)88
Here indication is indirect or qualitative, since the indication of the word
agni (fire) is assumed indirectly in the sense of the firy qualities of the boy due to
the similarity of the qualities between fire and the boy.
From this classification of lakan, we can see that this classification is mainly
due to the incompatibility of the primary meaning and the similarity of the qualities
between the objects.
Among the lakrikas, Mammaa classifies lakan into six varieties. He
first divides lakan into two-updnalakan and lakanalakan89. These two are
suddh as they do not consists of a relationship based on simily. These are called
ajahatsvrth and jhatsvrtha by the Naiyyikas. Both uddh and gau are further
divided into srop and sadhyavasna. These four are added to the first two divisions
of laka viz updnalaka and lakaa laka, get six varieties of laka.
According to Vivantha, lakana can be divided into eighty types. He broadly
classified Lakan into two - Rhi mla and prayojanamla. Each again came to
be divided into updna laka and Lakaalaka which stand for Ajahatsvrth
and Jahatsvrth respectively. Again this divided into srop and sdhyavasn.
Each of these lakas came to be shown either as uddh or as Gau. The
prayojanamla laka again came to have another division because of the
suggested motive involved therein (i.e. prayojanarpavyagya) The suggested
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123
124
125
suggested sense balances the expressed sense and in the poetry of the third
category, there is no suggested sense at all. So he calls the best poetry as dhvani
kvya, the Kvya of the second category is called gubhta vyagya and the
lowest kavya is citra- kvya98.
Mammaabhaa also establishes the existence and importance of vyajan
vypra in poetry. According to Mammaa, the more suggestive work of art is the
greater it is. In other words, the greatness of a work of art varies directly with the
quantum, of suggestiveness in it.
According to nandavardhana99, the suggested sense or the implied sense
which resides in the words of great poets is like the grace of a beautiful lady and
this grace is quite different from the beauty of individual limbs or external charm.
The writers on poetics were interested in this third type of word- relation
viz- vyajana as they contributed to the enhancement of the poetic beauty. They
also hold that this to be the most important aspect in the experience of aesthetic
enjoyment; and they have a special regard for the suggestive functions as a unique
characteristic of all great poetry and called it the essence of poetry,
cryas from nandavardhana down wards made out strong case for the
recognitions of suggested sense and the suggestive function as fulfillment of the
literal sense and the denotative function; which they regarded as the starting point
of all poetry. This suggested sense along with Vibhvas, Anubhvas become vivid
and aesthetically satisfying. An emotional situation is an extremely delicate matter
and it requires an equally delicate medium for conveying it and suggestion is
undoubtedly such a delicate medium.
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127
Which means that - "The meaning and the words which possess the power to
convey the meaning which is not easy to discover are suggestors (vyajana) and
the power which operates in conveying the meaning is called the tertiary power of
the word.
According to Nagea and Appayyadikita that power is called vyajana which
can impartially deal with primary meaning and that which goes beyond104.
Grammarians hold that suggestion is an impression originated from the
imagination and also the knowledge of poetic cleverness etc.
ie vakrdivaiitya jna
pratibhdyudbhda samskraviea105
Thus, whether the suggestion is to be included under denotation etc. or not,
the same is a powerful word relation or function which facilitates the conveying
of an exceptionally charming and poetic sense.
3:6:4 - Classification of Vyajana
Vyajana (suggestion) can occur either in words or in meaning. Therefore
Rhetoricians recognize two varieties of vyajana106 - viz 1) abd vyajan
2) rth vyajan
The Vyajana is called bd, if the implication arises from some specific
word (abdaviea). It is called rth, if the implication arises from the meaning of
the sentence as a whole, and not from any specific word.
128
3:6:4:1 - bd Vyajan
Some words are such as carry more than one meaning. The use of such an
ambiguous word (anekrthaka abda) which gives rise to slea (pun). This
ambiguity of meaning caused by an equivocal expression which lies at the root
of bd vyajan.
For example:- If some one says 'Drata bhdhar ramy'. Here the
Sanskrit word 'bhdhara' means a mountain as well as a king. Bhdharas are
pleasant only from a distance - This sentence has a double meaning. The explicit
meaning is - ''It is a difficult task to climb mountain'.
But the implicit suggestion is ''Live at a respectable distance from the kings''.
Such a suggestion would not have been possible, had the word 'bhudhar'
been substituted by any synonym such as 'parvata' which lacks the other meaning.
So we can say that the suggestive force lies in the equivocal word 'bhdhara'
and hence it is known as bd vyajana.
abd vyajana is of two kinds107, (1) viz1) Abhidhml (ie dependent on primary meaning)
2) Lakanmla (dependent on secondary meaning)
In the above example, the suggestiveness depends on the literal meaning
(vacyrtha) of the word 'bhdhara'. Hence it is called abhidhamul vyajana.108
When the suggestiveness depends upon the figurative meaning (lakyrtha).
It is called lakanml. (The village is on the Ganges) Here the lakyrtha is 'the
village lies on the bank of the Ganges' and the vyagyrtha is ''The village is cool
129
130
131
132
From the verses of Sgra prakaa118, we can see that Bhoja hold 'Ttparya'
is arthadharma and dhvani is abda dharma. Also according to him, ttparya is
internal, is the saubhgya of vk or speech and dhvani is external hit lhvaya
of vk.
Bhoja rejects both abhihitnvaya and anvitbhidhnvda and accepts the
position of the anubhayavdins. He prefers a third view according to which words
convey the sentence-meaning by their cumulative effect or sahatyakrit to the
ttparya akti of words. Jayanta, the famous Naiyyika Scholar attributes this
sahatyakrit to the ttparya akti of words.119
Dhanika, the commentator of Daarpaka advocates the theory that dhvani
is included in ttparya120. According to him, it is not necessary to recognize a new
function called dhvani and there is no limitation of the term ttparya to the expressed
sense. But it can cover the whole range of the speaker's intention and cover all
implications coming up in the train of the expressed sense.121
It may be noted that Jayanta bhaa, the author of Nyyamajar, was the
first to bring forward the theory about ttparya being a separate vtti. After
discussing the various theories about verbal comprehension held by various schools,
Jayanta advocates a modified form of abhihitnvaya theory. In his opinion, words
express their isolated word-meanings by the power of abhidh, and they have
another power, the ttparya akti, which indicates the mutual relationship among
the word-meanings. The function of this power is to reveal the meanings of the
words obtained in a sentence as being mutually related. This power belongs to all
the words in common and lasts till the independent judgement is produced.122
133
This should be very clear that this ttparya akti is the same as the
samsargamaryd accepted by the later Navya Nyya School.123 Professor S.
Kuppuswami Sastri says124 that the additional element conveyed by a sentence,
over and above the separate concepts conveyed by separate words, is the
intended relation of the concepts (padrthasasarga) and this additional
element, which is the distinctive feature of verbal judgement (vkyrtha) is
conveyed through the particular juxta-position of words (sasargamaryda),
and not through a primary or secondary significative power of words (Abidh
or Lakana).
He also says that ttparya has to be accepted as a motivating factor in verbal
comprehension; but there is no need to assume a separate function of words called
ttparya vtti. That is why it has not been accepted as such by later writers.
According to the Prbhkara-s ttparya makes the primary significatory
power itself capable of conveying not only the individual word-meanings,
but their mutual connection as well. Thus even when ttparya is not taken as
a separate vtti, it could be referred to as the motive force conveying the
syntactic relation; infact Parthasrathi Mira himself refers to the function of
ttparya125 and Jayanta quotes Kumarilabhaa in support of his theory that
ttparya is a separate vtti of the words which conveys the syntactic relation
of the word-meanings.126
Mmsakas, as reported by Rhetoricians, formally recognized ttparya
as a distinct sentence function (vkya vtti) that conveys the syntactico semantical relations.
134
135
136
2.
3.
4.
5.
TS p.66
6.
ibid
7.
8.
NSM - p.266
9.
137
abdrthasynavacchede
vieasmti hetava - KP.2.20
14. aktykhyo'r thasya......
sambandha vieo bhidha
- RG II p.134
15. Sa mukhyo'r thastatra mukhyo
vypro'sybhidhocyate- KP.2.8
16. Saketo ghyate jtau guadravyakriysu ca - SD.II.4.
17. Updhi dvividha vastu dharma vaktyadcchay sanniveitaca.
Vastudharmopi dvividha, siddharpa sdhyarpaca. siddhopi dvivida
tatrdy jti dvityo gua. Sdhyarpa kriyrpa - NK.
18. ITM - p.No. 231
19. V.P. Bhaa; Gadadhara's akti vda -vol-I.p.No. 54
20. ITM - title page for the chapter on metaphor (Lakana)
21. atha..... kutsym kka iti- NIR 3.18
22. 'Siddham tu striy pumabdenbhidhnt. On 'pumyogdkhyym' - MBH
under vrtika 3. p. 4.1.48
23. Kkebhyo rakyatm sarpiriti blopi codita / upaghtapare vkye na
svdibhyo na rakati - VP: 2.312
24. Vastutastu ttparynupapatti sandhnameva tadbjam - PLM. p.45
138
KP II .9.12
139
140
141
142
143
144
145
146
Chapter - 4
BDABODHA-A DISTINCT FEATURE OF
VERBAL KNOWLEDGE
4:1- Introduction
We all knew that everyone uses language for communication. On hearing a
sentence, all of us get the verbal comprehension or bdabodha. This bdabodha
or comprehending the meaning of a sentence has been understood differently by
different schools of thought. This comprehension is quite complex and involves the
role of cognitive faculties and human understanding. Whenever any communication
through sentence is achieved, the different parts of a sentence are comprehended
one by one. But the meaning of the sentence depends upon its totality. The sentence
is an ordered succession of words and the process of apprehension is, therefore that
of succession, but the meaning of a sentence depends upon the total sentence and
not upon any individual words that constitute a sentence.
All the systems of thought agree in one point that different parts of a sentence
are not comprehended together and they are got in a succession one by one. They
agree that when there is the process of comprehension, there is always succession
and never simultaneity. In their opinion, at first one perceives words as such and
148
then he recognises the same as possessing the functional relation of word and
meaning. Once the words are cognized to possess the functional relation, the same
can be used to refer to the particular meanings and there after, with the help of the
recollection of the meanings reffered to,we obtain verbal cognition.
Consider the sentence 'g naya (bring a cow). Here at first one perceives
the word 'G' (cow) and then the word naya(bring) as such. Then he recognizes
a word as possessing, a functional relation with its meaning. Firstly the word 'g
(cow)' can be used to refer to the 'cow- individual' and from the word '-naya(bring)''
the action of bringing respectively and thereafter with the help of the recollection
of the meanings reffered to, (ie cow individual and bringing) the verbal cognition
of 'g naya, is obtained.
4:2 - Concept of bdabodha
This is a common experience that firstly we hear a sentence and then we
understand its meaning. This sentence is composed of words and these words have
got potentiality and through this they are capable of expressing definite meanings.
In Indian philosophy, such cognition of meaning is called bdabodha.This term is
translated as verbal knowledge or verbal cognition in English. Hence we can say
that to explain the comprehension of the syntactic and semantical relations among
various individual word meanings or vkyrthnvayabodha, Indian epistemologists
have used the term verbal cognition or bdabodha.These epistemologists together
agree that this cognition is obtained by first recollecting the individual word meanings
and then comprehending the relations among them. Thus, verbal cognition is a
result of the knowledge of the words and hence, it is different from perception,
inference, comparison etc.
149
150
the bdabodha or valid knowledge is viewed as the phala or result. Thus we can
say that bdabodha is the process of comprehension of the meaning of a sentence
or an expression as understood by the listener. The meaning of a sentence is defined
in three ways:1. Relation of the meaning of the words (padrthn sasarga).
2. One principal meaning qualified by many subordinate meanings
(Ankaguabhtapadrtha viita eka pradhnapadrtha).
3. The connected state of meanings(padrthn anvitvastha)
All these three signify verbal knowledge, recollects their meanings by means
of the knowledge of the significatory functions and arrives at the knowledge of
their relation.
In Vivantha's Nyya Sidhnta Muktvali, the concept of bdabodha is
obviously an epistemological issue. In the first krika of bdakhaa (padajna
tu karaam) Vivantha introduces bdabodha as the 'phala' of the 'padajna'
which is the karaa. The term 'karaa' here means pramkaraa. Pramkaraa
means prama ie a source of valid knowledge. Thus according to Vivantha,
verbal cognition arises only through the knowledge of words. In his opinion, the
knowledge of words (pada-jna) function as an instrument (karaa),the process
(Vypra) is the presentation of the meanings of the words(padrthopasthiti), the
knowledge of meaning (akti) generated by manifold factors like fitness etc: are
auxiliary causes or helpful (sahakri), then the product (phala) is the verbal cognition
(bdabodha). Here we can see that with the help of the above mentioned Krika,
Vivantha explained the complete process of verbal cognition; and he also try to
151
show how the bdabodha as an effect results from the operation of some principal
cause along with certain auxiliary ones.
So we can conclude that the understanding of the meaning of a statement is
called bdabodha and this bdabodha as the valid verbal knowledge is the
pram and abda is the prama ie the chief instrument for the attainment of the
valid knowledge.
4:3 - Derivation of the Term bdabodha
The term bdabodha -may be derived in this manner(i) abdasya aya bda; bda bodhah bdabodha.
(ii) abddgata bdah; bdacassu bodhaca bdabodha.
(iii) abdasabandhi ya bodha bdabodhah.It means the knowledge
pertaining to or coming from a sabda.
(iv) abdnmaya bda
Or
abdai nirvtta bda; bdacsau bodhaca bda-bodha.
ie. Comprehension or import that pertains to words1
(v) abdjjyamna bodhah bdabodha.
It means that the cognition arises from words2
4:4 - Definition of bdabodha
bdabodha is the cognition of the meaning of a sentence. It has been defined
as the cognition effected by the efficient instrumentality of the cognition of the
152
words3. Thus the meaning of a sentence is called the verbal cognition4. According
to Prof. G.M. Bhattchrya, verbal cognition is the meaning of a sentence and it is
the successful communication between hearer and speaker5. Dr. Veluri Subha Rao
gave the meaning of verbal cognition as comprehension or import that pertains to
words6. Thus the understanding of the meaning of a statement is called, bdabodha.
The word 'bdabodha has also been defined as 'the cognition resulting from the
recalling of things derived from words'7. In other words the cognition of the meaning
of a sentence or vkyrthajna is thus the knowledge of the relation between one
object and another presented by the meanings of words8. Verbal knowledge means
knowledge of the meaning of a sentence,ie.the knowledge of the relation of the
meanings of words.ie. Padrthasasarga jna eva vkyrthajna.
Etymologically speaking bdabodha can be explained as the cognition resulting
from the words that are being heared or uttered (ie abdcchrutjjayamano bodha).
bdabodha literally means that cognition which arises from words9. An
adequate sentence (prama Vkya) is a sentence with a meaning and corresponds
to the English notion of a sentence. The meaning of such a sentence is called the
bdabodha or bdajna10.Vivantha defines it as that cognition which arises
through the knowledge of words11. He explains that the knowledge of words or
Padajna functions as the instrument or karaa, the process or Vypra is the
presentation of the meanings of the words or Padrthopasthiti, the product or phala
is the verbal cognition or bdabodha and the knowledge of meaning or akti is the
auxiliary or Sahakrikraa.
According to Laugki Bhskara, the meaning of a sentence (Vkyrtha)
consists in the mutual relation or sasarga of the meanings presented by the word12.
153
Jagada opine that in this relation one meaning is correlated with another13. The
Ritualists insist that syntactico-semantical relations as superstratumness (dheyatva)
are referred to by the words14.
According to the Grammarians, it is in the form of subject-predicate or uddeyavidheya relation15.
Bhammsakas opine that the relation is one of synthesis16
4:5 - Process of bdabodha
abda implies human speech and it may be understood as linguistic utterances.
These utterances are made by a speaker who is the member of a linguistic community
and the listener listens to those utterances. Then 'how does this linguistic utterance
generate awareness or knowledge of an object in a hearer's mind? or how is
bdabodha attained'? This is an important question and this question leads us to
the mechanism or the process involved in `sabdabodha17.This process of bdabodha
can be described as follows:- At first one perceives words as such and then he
recognizes the same as possessing the functional relation of word and meaning.
Once the words are cognized to possess the functional relation the same can be
used to refer to the particular meanings and thereafter, with the help of the recollection
of the meanings referred to, verbal cognition can be obtained.
For example, consider the bdabodha or verbal cognition of a sentence
'bringing a cow'. Firstly a man perceives the words 'g' (cow) and naya(bring) as
such and then he recognizes the same words as possessing the functional relation of
word and their meaning. Once the words 'g' and 'naya' are cognized to possess
the functional relation, the same words can be used to refer to the 'cow individual'
154
and to the 'action of bringing' respectively and thereafter with the help of the
recollection of the meanings referred to ie cow individual and bringing, the verbal
cognition of 'bringing a cow' (g naya) can be obtained.
The above mentioned process assumes the following steps:(i) The speaker makes linguistic utterance with a view to communicate some
knowledge or information to a hearer.
(ii) The hearer belongs to the same linguistic community as that of the speaker
and thus both share the same linguistic competence.
(iii) The utterance is normally expressed through the form of a sentence
composed of words or a word only.
(iv) The hearer correctly recognised each word of the sentence.
(v) The hearer as a consequence could establish the meanings or objects
associated with each word18.
With the help of the above mentioned five steps, we can describe the process
that leads to bdabodha. Here the hearer is having knowledge of the connected
meaning of the utterance, which made by the speaker and thereby, he comes to
know what is being communicated to him by the utterance.
4:6 - Various Stages in the Process of bdabodha
In order to have a clear idea of the bdabodha theory, the various stages of
bdabodha may be studied. While comprehending the meaning of any sentence,
firstly we cognise the word, then its potentiality or akti and from both of these; but
together the recalling of meanings is effected and thus verbal import is
155
First there is knowledge of the relation of word such as 'cow' with the
objects signified by them19.
(ii) When some body says: 'Bring the cow', then the meaning of the word
'cow etc'. is remembered20.
(iii) Such remembrance is caused by the relation of the word with its meaning.
One relative reminds the other21.
(iv) With the help of the knowledge of expectancy(kka) etc; the meaning
of the sentence(vkyrtha) becomes known22.
In the opinion of Kanda Tarkavg23,the steps of verbal cognition are as
follows:eg:- 'ghaam naya' or 'Bring a pot'.
(i) First, the knowledge of the word 'ghaa' (adau ghaapadajna).
(ii) Second, through the knowledge of the word 'ghaa' the observer observes
the presence of pot(ghaapadajanya ghaopasthiti).
(iii) Then the knowledge of the accusative case affix - 'a' (tat
ampadajna).
(iv) With that accusative case affix, the knowledge of accusativeness
(a padajanyakarmatvpasthiti).
(v) After these, the knowledge of pitcher (ghaa) arises, which is qualified
by karmatva (accusativeness) and having relationship with
156
157
'village'
has
Caitra,
the
agent,
as
its
abode
158
Thus, the cognition produced is that the beholding has the running as its object
which in turn, has the animal as its agent. So we can say that only grammarians
theory explains satisfactorily the verbal cognition produced from this statement.
4:7:2 - The Mmsakas also emphasis the importance of the verb and they
agree with the Vaiykaraas in holding that it is the action which constitutes the
central meaning of a sentence29. They hold that in injunctive and other statements,
optative and other verbal affixes (akhyta) must be accepted to refer to a productive
activity (bhvana). Also, they hold that finite verbs such as 'he ought to make
oblations' (yajeta) must be analysed as 'he ought to do the making of oblations
(ygam karoti). Consequently, each finite verb refers to an action such as 'making
oblations' and activity (bhvana or vypra) such as 'doing' or 'making'.
Mmmsakas considered such productive activity must be the central point
or chief qualificand in verbal cognition produced from sentences; and all other
meanings referred to by the words in a sentence are directly or indirectly related to
the productive activity.
For eg:- Consider the sentence 'Caitra goes to the village' (caitro grma
gachati). Here the nominal base (grma) refers to the village; the accusative case
ending (a) refers to the power called objectness (karmatva akti) which is an
undivisible property. Other nominal base 'Caitra' refers to the agent 'Caitra' and the
nominative case-ending refers to the number (singularity etc) ie-' ekbhinna
Caitravtti kartt nirpik grmanita karmat nirpik ca y kriy tadanukla
bhavn. Similarly, the root 'pac' in the finite verb 'pacati' (Caitra tanula pacati)
refers to the action 'cooking' and the conjugational ending 'ti' refers to the productive
activity. From these examples, the syntactico - semantical relations involved in the
159
referents can be described in the following manner:- The meaning of the accusative
base, the village, is related directly to the objectness through the relation of
occurrence and indirectly through the objectness to the activity; and the same
objectness is related directly to the action 'going' through the relation of conditioning
and indirectly through the action to the impellent force. Here the meaning of the
nominative base, ie 'Caitra', is directly related to the activity through the conditioning
of agentness occurring in him. Thus the verbal cognition produced from the statement
is that the impellent force or productive activity is conducive to the action 'going'
which is conditioning both the objectness occurring in the village and the agentness
occurring in the single Caitra30..
So we can say that Ritualists establish a different theory by interpreting the
rule in this manner- akhyt ie verbal endings refer to the productive as the chief
qualificand; and this interpretation confirms to the established convention that
between the meaning of base and inflectional endings, only the latter is the
qualificand ie productive activity is the chief qualificand in verbal cognition and
hence in the opinion of Ritualists, predicate is the most important factor in the
analysis of sentence meaning.
4:7:3 - In the opinion of Logicians,meaning of the finite verb (khytrtha) is
the most important part31and they laid emphasis on one point that the chief substantive
(mukhya vieya) is the 'kart' (doer) which is in nominative case(pratamnta) ie
the subject of a sentence is the most important part of a sentence. According to
them, all other words including the verb are only subsidiary to it and qualify it in
some way or other (ie directly or indirectly).
160
For eg:- 'Caitra goes to the village' (Caitro grma gachati). Here Caitra,
the agent is the substratum of the activity conducive to the 'going' which in turn,
is conditioning the objectness occurring in the object 'village'32. According to
Logicians, conjugational endings refer to the productive activity only in the cases
where the agent happens to be an animate such as 'Caitra'. But where the agent is
an inanimate, such as a chariot in 'Chariot goes' (ratho gachati) the same refers
through established indication to only an operation (Vypra). Here, the cognition
is that the chariot has an operation that is conducive to the action of 'going'.
Similarly in passive construction too, Logicians hold that the chief qualificand is
the meaning referred to by the nominative word. For eg:- Village is gone to by
Caitra (Caitrea grmo gamyate). Here the instrumental case 'ena' after the word
'Caitra' refers to the activity ie the agentness. The root 'gam' (to go) as usual,
refers to the action 'going' and the conjugational ending (te) refers to the objectness,
which is, in this case, the effect 'contact': where as the nominative base 'grma'
refers to the object 'village' and the nominative case ending (a) simply refers to
the number 'singularity'. Thus the cognition produced is that the village, has the
objectness that is produced by the action 'going', resulting from the productive
activity ie agency occurring in Caitra.
From all these, we can say that while the verb is all important for the
Vaiykaraas and Mmsakas, it is not so important for the Naiyyikas. In
their opinion, verb is not a necessary part of a sentence and they attach a greater
importance to things and lay stress on the noun. These kinds of differences
in attitude leads to the different ways in which they interpret the meaning of
a sentence.
161
162
163
considered as an autonomous unit of thought and sense, and language studies are
made on the basis of words, and the sentence is taken to be a concatenation of words.
Also the study of meaning in India first started by taking word as the unit of speech in
all the schools of philosophy, and this is the reason that the thing meant or referent is
called the meaning of a word33 ie padrtha (padasya artha) in Sanskrit. Likewise the
Sanskrit term 'nmarpa' which stands for the world of things also suggests the view
that objects can be comprehended by means of their names or their visible shapes, and
that the name and the shape constitute the essence of a thing.
4:9 - Different theories of bdabodha
Indian thinkers have keen interest about the process through which sentences
uttered by one person produce verbal knowledge or sense in another person who
listening to it. Regarding the nature of this verbal comprehension arising from a
sentence, there are different theories came into existence. These theories differ
according to the structural peculiarities of different languages.
We all knew that when we hear a sentence, we have some sense. All the
systems think whether this sense arise directly from the words syntactically related
in the form of sentence or through the meaning of the words comprising the
sentence. Here arise this question:- ''How does the synthesis take place?, are the
words synthesised (anvit) before or does the synthetic construction take place
later?'' To solve these problems, different systems have brought forth different
theories. This synthesis of words help us to understand the meaning of a sentence.
Among the different theories of bdabodha, Mmsakas (the advocates
of padavda) brought forth two conflicting theories namely 'anvitbhidhnavda'
164
165
166
167
168
169
and the meanings thus got are synthesised and generate a knowledge of the meaning
of the sentence44.
Kumarilabhaa conceives that the function of words continues upto the
cognition of the sentential meaning. The knowledge of 'padrtha' is the mediating
operation (vypra) through which the meaning of the sentence is communicated
by the padas. Just as fuel cannot directly do the cooking, but only through the
flame of fire, so padas cannot directly communicate vkyrtha, but only through
the padrthas, as remarked Kumarila45 .
So we can conclude that according to abhihitnvayavdins, the constituent
words of a sentence present only their isolated meanings, which are combined
according to syntactical rules (ie juxtaposition etc.) and the meanings are then
brought under a synthetic or constructive process which gives the intended
meaning46.
4:9:3 - Sphoavda
It is Bharthari, the author of Vkyapadya, who is the first Grammarian
to have presented a systematic treatment of the conception of sphoa. According
to Bharthari, words have no reality of their own. The entire sentence is to be
taken as an indivisible, integral unit, and its meaning is also an instantaneous
flash of insight (pratibh) or intuition, which has no parts. The indivisible
sentence is analysed into words and further into roots and suffixes but this division
is not real. In his view, the sphoa has so many parts. Therefore, Bharthari
accepted an 'akhavkya - sphoa'. The existence of words in language is on
a par with the avidy stage47.
170
171
Among the Old Naiyyikas, Jayantabhaa was the first Naiyyika, who
elaborately threw light on the concept of sentence - meaning or he who discussed
the theories of verbal comprehension in detail.
This ttparyaakti is the same as the samsargamaryad-vda accepted by the
Navya- Nyya school.
Among the Rhetoricians, nandavardhana refutes ttparya as an anti-dhvani
theory. In the opinion of Abhinavagupta, ttparya is that the words by their primary
power (abhidh) refer to isolated word - meaning and the synthetic relation of
these words is conveyed by another power known as ttparya.
Bhoja follows nandavardhana and the Tatparya vdins50! He divides ttparya
into three types namely bhidhyamna (expressed), pratyamna (implied) and
dhvani rupas or suggested.
According to Jayanta, 'Ttparya' is the power of word which conveys a related
meaning of the word contained in a sentence. Words by their primary power,
4known as 'abhidh' denote their primary meanings. But on being used in a sentence,
they have an additional power which continues to work until the meanings are
presented to our consciousness as being in relation with one another in a sentence.51
He opine that we utter words with the object that they will merely
communicate their own primary meanings. In other words, we utter them with the
intention of communicating the meaning of a sentence.
Jayanta quotes Kumarila to state that as sticks of wood burn in order to
perform their main task of cooking. Similarly, words engage themselves in
communicating the meaning of a sentence52.
172
Jayanta tries to elucidate the point in a figurative manner. He says that when
we compare understanding as a creeper, knowledge is its main root, the arrangement
of words is its bright sprout, the impressions left by the experience of all antecedent
sounds are its broad leaves, the meaning of words which have been expressed are its
full blown blossoms and the excellent meaning of a sentence is its delicious fruit53.
Jayanta rejects both abhihitnvayavda and anvitbhidhnavda and prefers
a third view according to which words convey the sentence meaning by their
cumulative effect or samhatya karit to the ttparyaakti of words.
Ttparya, virtually is a modified form of abhihitnvaya. But Jayanta has
given it to the status of an independent theory.
So we can say that according to Jayanta, words express their isolated word meanings through the power abhidha, but as far as the sentence is concerned, it is
accomplished through another power, known as ttparya. In his opinion, neither
anvitbhidhna nor adhihitnvaya can explain the exact nature of verbal
comprehension. To dispel the confusion created by the Mmsakas, Jayanta
initiates a new thinking in this field of learning. Not only he rejects both the
Mmsa theories, but has propounded a new theory known as ttparyavda.
From all these we can conclude that Jayanta, as K.K. Raja also observes was
the first to bring forward the theory of ttpaya as a separate vtti54.
4:9:5 - Sasarga - maryda-vda
This theory is the contribution of the Navya- Nyya school; and it is the
same as the ttparya akti. According to this theory, the sentence - meaning is
obtained because of the juxtaposition of meanings. This sentence - meaning appears
173
174
175
176
177
The word 'kka' is derived from the root 'kka' means 'to desire' or 'to
expect something'.
In the classical texts of Nyya and other schools of philosophy, it is identified
with the syntactic property but on the part of the listener it is just the incompleteness
of an utterance.
According to K.K. Raja, 'Akk' is accepted as an essential conditon for
the unity of a sentence68.
e.g:- If some one says merely a word 'bring', then the meaning will not be
complete.
Bring what? It can be a book, a pen, a cow, a cloth etc. In the same way, if
only 'cow' is uttered that also expects something more whether 'to bring', 'to be
fed' or 'milked' etc. But when we say 'Bring a cow' (g naya). Here the two
words 'bring' and 'cow' help each other to make a complete sense. This mutual
expectancy of one word to another is known as kka.
From the above example it is clear that any word taken singly or separately
is not self-sufficient. So in order to convey a full sense it requires to be aided or
supplemented with the help of some other word.
According to Vivantha, the word without which another word is unable to
convey the full meaning of a word is expectant to another word without which it cannot
convey its meaning is called the kkita pada ie the desired or required word69.
In the opinion of Annabhaa, expectancy is 'the inability of a word to
convey the whole meaning of the sentence, that inability is caused by the absence
of some other word.
178
179
180
181
182
this way - 'the non- contradiction of the mutual relationship between the two word
- meanings that are correlative in the syntax89.
Jayanta defines semantical competency as the possibility of the syntacticosemantical relation of one referent to the other. Gange refuted many theories
and defined 'yogyat' as the logical compatibility or consistency of the words in a
sentence for mutual association90.
Gaddhara modifies the definition by stating that yogyat is the word's
reference to the meanings which are semantically not contradictory ie are
compatible (abdhitrthakatvam).
In the opinion of Vivantha, the famous lakrika, yogyat is the absence
of hindrence of obstruction in respect of mutual relation of the things denoted by
the words91.
Of the Grammarians, Ngea understands yogyat as possession of such
attributes by two or more things as make their mutual relation possible92.
Among the Mmsakas, Prbhkaras understands yogyat as the suitability
of words to have syntactical relation with other words of the same sentence. The
knowledge of this yogyat occurs to the mind of the speaker and the listener in a
particular context on the strength of the previous experience of seeing the words
to be in such relations93.
Kumarila Bhaa and his followers admit yogyat as an essential factor for
having a bdabodha as they hold that there can be no bdabodha in sentence like
'Vahnin Sicati' obviously for lack of yogyat between the words 'Vahnin' and
'Sicati'94.
183
184
185
186
2.
NSM-p-115
3.
TS-p.39
4.
5.
6.
7.
8.
9.
187
20. tata klntare g naya iti ukte gavdi padebhya gavd arthn smaratiibid
21. Padasya Padrtha smrakatvam ca eka sabandhijnam aparasabandhi
smrakam-vv
22. knkdijnnata tadanantaram (gokarmnukla ktimn tvaiti) buddhi
jyate - ibid
23. BR- pp. 191-93
24. Dhtvartha mukhya vieyatay bdabodho bhavati- KT.p. 297
25. khytrtha - mukhya- vieyaka bodha- ibid
26. Prathamntrtha - mukhya vieyaka bdabodha- ibid; pp.297-98
27. eka ti vkya - MBH
28. eka ti artha mukhya vieyakabodha janaka padasamha-NK
29. Kriyrpa vkyrtha - ibid
30. ekbhinna caitra vtti kartt nirpik grmaniha karmat nirpik ca y
kriy tadanukl bhvan
31. khytrtha- mukhya- vieyaka bodha - KT pp. 297-98
32. grmaniha sayoga janaka gamannukla vyprraya caitra
33. J. Brough - Some Indian theories of meaning; TPS, 1953, p.163
34. anvitnmeva abhidhnam - NK
35. anvitasya parasparamilitasyaiva abidhnam iti anvitbhidhna vda - ibid.
36. Bijalwan. C.D-Indian Theories of knowledge based upon Jayanta's Nyya
Majari. p.245
188
189
190
70. TS - p.52
71. avyavahitottaratvdisabandhena yat-pade-yat-pada-prakraka jna vyatirekaprayukto yda - bdabodhbhva tda bdabodhe
tatpade-tat-padatvam- kk
Nyyabodhin, comm.on TS, p.53.
72. yena padna vin yatpadasya anvay-na-nubhva-katva tena padena saha
tasya kk - NSM. p. 127
73. kk yogyat sannidhicavkyrthajna hetu - TB
74. ata eva 'gau ava puruo hastti' padni na vkya parasparkk viraht
TB, p.121
75. kk padrtha tarhi ka? jijs prati yogyata s ca padasmrita tadkiptayo avinbhve sat rotari
tadutpdyasasargvagamaprgabhva - N.kus; p.398
76. Ucyate - yatpadaniha - yatpada vyatirekaprayukta - ttparya viaybhta
ydnvaya - bodhopadhyakatvbhva tatpadasya tatpadattva
tdnvaya bodhe kk - BR.p. 195
77. abhidhna paryavasnam kk yasya yena vin na svrthnvaynubhva
- katvam tasya tadapasyya vasnam. TC.p. 208
78. PLM - p.33
S caikapadrtha jne tadarthnvayayogyarthasya yajjna
tadviayecch
79. gaurava puruo hasttykkrahite eviha/ anvaydaranttavadkk
parighyte MM. p.99
191
padrthnm
parasparasabandhe
bdhbhva.
192
Chapter - 5
CONCLUSION
In the preceeding chapters, I have explained some major topics connected
with abda which have attracted the attention of various scholars. The last chapter
sums up the important conclusions arrived at by making a comparative study of
the major issues connected with abda.
In Indian Philosophy, except the Vaieika and crvka, all the systems give
an independent status to abda and its validity. abda has a very important place
in the universe. It is the unfailing valid means of knowledge. It is the utterance of
infalliable and absolutely truthful persons. All other forms of knowledge are
subordinate to it. Hence the acceptance of abda as a prama has a unique place
in the linguistic speculation in India.
The purpose of all philosophical systems in India is to prepare ourselves for
the inquiry in to the goals life. Language has been one of the major tools for
philosophers. Though Indian philosophers are aware of the relation between
philosophy and language, even from the vedic period; later abda emerges as a
separate means of valid knowledge. Right from the vedic seers down to the present
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age, Indian mind has pondered over the problems related to abda examining all
aspects of language.
Various scholars especially the great thinkers of India, deeply thought about
the akti or power of the sound uttered. Indian scholars scrutinize many details of
language, sound, word, sentence, meaning, suggestive sense, correct and incorrect
words, the purpose of sound and they establish many theories. Western scholars
also accepted and appreciate these theories. Those who live in an atmosphere
where there is no freedom of speech began to understand the value of freedom of
expression and the strength of words.
In our country, abda and abda - vypra dealt with according to different
systems demand a critical study. It provides great scope for further studies in this
field. Epistemological systems like Nyya, Mimsa and Vykaraa have analysed
abda and abdrtha in a methodical and scientific way. Newer versions of these
systems, Navyas, have contributed many significant theories comparable to many
modern scientific theories of linguistics and philosophy.
The abdakhaa of Muktvali reviews several problems related to abda.
Vivanatha - pacnana's contribution in this direction is solid and profound.
After a complete study of the abdakhaa, we arrive at clear conclusions about
the importance of abda. Many concepts and theories like sphoa and
anvitbhidhna etc. can be compared with similar ideas in western philosophy.
5:1 - Distinction between Eastern & Western concept of philosophy
Philosophy means discovering the true nature of a thing. In a broad manner
we may say 'to know a pot as pot and to call a pot, a pot', is philosophy. Indian
195
196
It must also be noted that the Indian philosophical tradition has always been
directly related with life and living practices while philosophy in the Western
tradition has mainly been intellectually oriented in the sense that it is held to be
the 'love of wisdom'. Therefore even though some philosophers in the West have
been high intellectuals who propounded great theories, these could not continue
for long and came to be contradicted and forgotten in due course of time. Also
Indian philosophers have realized the truth, while the Western philosophers have
only spoken about the truth. 3 This is very clear from the book
'Pactyatattvastretihsa'. In India, though the philosophical traditions are as
old as the vedas, it appears as if these traditions are in the prime of youth with
their doctrines and arguments which are as relevant today as they were in the past.
So we can conclude that the new trends in philosophy which we notice in the
West are to be found in the philosophical traditions of this country with the result
that we can claim that the new is in the old and that the old can sit comfortably
with the new.
5:2 - Concepts of East & West - Similarities & Dissimilarities
India has been a centre of linguistic activity and hence in the East, the
evolution of linguistic analysis was not the same as in the West. Both the two,
East and West have grown and developed independently of each other. They
have different orientations of their own. They pose different questions propound
different theories. There are many concepts in Indian philosophy of language
which are unknown to Western analysts like the concepts of sphoa, apoha,
anvitbhidhna, avacchedakata etc. These concepts do not fall within the field
of modern analysis and have no exact synonyms in English. These concepts
197
cannot be made easily accessible to the English readers because they have lack
of knowledge in this field.
We can see that together with the development of the science of Linguistics,
Logic and Epistemology not only the Eastern philosophers but also Western
Philosophers like Urban, Ayer, Russell, Cassirer and Wittgenstein; Linguists like
De Saussure, Ogden and Ullmann; Rhetoricians like Richards and Empson; other
Psychologists and Anthropologists came to have face various problems in
connection with sentence and its meaning. Among these the following are the
main problems - ie the function of words in conveying the meanings, the meaning
of meaning, the syntactico - semantical relation between the individual word
meanings, the nature of the total sentence meaning and its constituent parts etc.
5:2:1 - Concept of Language
In the East, the 'language' as a concept is as old as Indian culture itself; but in
Western thought, the concept of language and meaning was not discussed at all
prior to the twentieth century 'linguistic turn'.
Through his theory of 'Ideas', Plato made significant contribution to the
analysis of 'meaning'. J.F. Staal, while writing on 'Sanskrit philosophy of Language'
very aptly observes that ''at times almost excessive preoccupation with language
on the one hand and with philosophy on the other, may indeed be regarded as a
characteristic of Indian civilization''4
In the view of the Philosophers in the East and West, 'language' is an important
concept for philosophical speculation. Bharthari, the author of Vkyapadya would
have liked to define man as a 'languageing' animal.5
198
199
Symbol
er
oth n
to atio
ers rel
ref usal
ca
S
a c ymbo
aus l i z
e
al
rel s
ati
on
Thought or reference
Stands for an
imputed relation
Referent
Name
Thing
According to the Ullmann's view, the problem of meaning will be as follows :Suppose a person 'x' wants to know the meaning of 'gau' (cow) then the
process will be :-
200
mb
st
Sy
fer
oli
Re
zes
CONCEPT
(Mental Object)
(Sense - or the picture of an animal
having Sn etc.)
.
NAME
'gau'
(Acoustic Image)
Conventional
Relation
OBJECT OR THING
'Sasndimnpadrtha'
(Reality)
(In all the three triangles, dotted line shows the conventional relation)
The indication of hands show that there is nothing before or after or in other
words there is no specific order. Word, Sense and Object are interlinked by a very
close relationship.
According to the Indian grammarians, the former is the 'prkta - dhvani'
and the latter is the 'Vaikta - dhvani'. The Mmsakas call the former a pattern
of the permanent 'Varas' and the latter is called 'dhvani'.
The Naiyyikas consider the former as a 'class (jati') of which the latter is an
'instance'. Thus, the speech situation can be represented as a rectangle rather than
the usual triangle.
The physical permanent A
word or the word - class
sphota revealed by
prkta-dhvani
B Meaning, thought
mental content
object - class
201
202
In the West, the chief distinction established is between the denotative and
the connotative powers of words.
In their opinion, the dictionary meaning is not enough to interpret great works
of literature or to write really well. The poet has to make up for deficiencies of
language by violating the lexical meaning of words, by exploiting their connotative
powers in addition to their denotative ones.
Empson calls it 'ambiguity', Cleanth Brooks 'Paradox' and Abercrombie
'Value'.10
The Indian Aestheticians have made a deeper, subtler and more thorough
analysis of the relationship between words and their meanings, than the Western
Aestheticians.
The latter are aware of the problem and have used practically all kinds of
Lakana; but their discussion is not exhaustive.
Similarly concept of Vyajan as adumbrated by nandavardhana has been
richly explored by theoreticians and practising poets in the West; where as the
concepts of Abhidh and Lakan have been more fully explored in India not only
by Aestheticians but by Logicians as well.
I.A. Richards in his 'practical criticism' says that there are four kinds of
meaning and each of them contribute to the 'Total meaning'.
One of them is 'sense - which is equivalent to Abhidh (the primary meaning).
The categories of meaning enunciated by I.A. Richards namely - sense,
feeling, tone and intention may not be equivalent to the categories evolved by
Indian aestheticians; but the move seems to be in the right direction.
203
204
205
206
of meaning ie that word is an eternal entity that can burst forth the meaning to its
listener since nothing but an eternal entity that is distinct from the instantly perishing
syllables, can produce the meaning.
Logicians have adopted both epistemological and semantical criteria to
analyse word. They have recognized word as a means of valid knowledge of
word - meaning and therefore analyse the same as the means of sentence-meaning
or bdabodha.
Among the logicians, only the scholars belonging to the early school of
thought or prcyas regard the words of trust worthy people when understood
correctly, become directly responsible for the generation of verbal cognition; and
thus assume the status of a peculiar or unique cause (asdhraa kraa); where
as the scholars belonging to the new school of thought or Navyas, regard the
knowledge of words and not words themselves as such which is the means of
producing verbal cognition.
From the definition of pada, we can see that in ancient period, it was based
on the form, where as in the modern period, it was based on the meaning.
Mmsakas especially Prbhkaras, have defined the word from the view
point of impersonal and eternal syllables which assume the form of the word
through the efforts of the speaker with the help of the manifesting wind since only
the impersonal Vedas can be authoritative in impelling the people to undertake
various rituals etc.
They have defined word syntactio - semantically. They were greatly
influenced by their anvitbhidhna theory, and therefore, have held that words are
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the collection of letters that are capable of producing the word- meanings as
syntactico - semantically related to action.
5:3:2 - Nature of abda (word)
We all knew that speech (vk) or abda (word) which is accepted as a means
of communication. This abda is one of the four valid means of knowledge
(prama) and it has been recognized to be the means of bdabodha.
In India, Major epistemological systems like logic (Nyya), ritualism
(Mms) and grammar (Vykaraa) have hold contrasting views regarding the
nature of speech (abda). whether it is eternal (nitya) or non- eternal (anitya)?
This is one of the fundamental problems of the linguistic science - that has been
taken up by all the systems of Indian philosophy.
5:3:2:1 - In the opinion of Naiyyikas, abda is non - eternal. Gautama,
the author of Nyyastra has given a number of arguments to establish the noneternity of abda.
Naiyyikas are known as abdnityavdins and they say that when we
pronounce any letter, it is due to the contact of air with the vocal organ. Thus all
words are produced by some kind of contact and hence have a beginning and there
fore they are not eternal or nitya; but transcient or anitya.
5:3:2:2 - The Mmsakas are known as abdanityatvavdins. According
to them, the Vedas are eternal and impersonal ie without any author. They were
very much careful in asserting the eternity (nityatva) of abda.
5:3:2:3 - According to the Vaiykaraas, a word is a series of successive
sounds called letters. A series of such letter- sound manifests one inarticulate
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sound essence called sphoa. This sphoa is an eternal essence that exists
corresponding to every word.
Conclusion
Naiyyikas oppose the view that the words are eternal. In their opinion,
abda is a quality of ka and is non eternal. It is liable to production and
destruction. If abda was eternal, it could not account for the facts of our auditory
experience; and in that case no statisfactory explanation could be given on the so
called manifestation. If abda is beginning less (andi) or endless (ananta), they
would have been always audible inherent in the ear. In this way Naiyyikas reject
the theory of eternity of abda and the concept of an eternal sphoa of Vaiykaraas.
The word- essence (abda - tattva) has been described by Bharthari as abda
- Brahman which is beginning less and endless. Vaiykaraas call this eternal (nitya),
indivisible (iravayava) abda - Brahman, which is the ultimate cause of the world
by the name of sphoa. There fore Grammarians hold speech to be eternal.
Ritualists, proposed the theory that words are eternal. According to them, no
place or time can be found where in the words are totally absent. Speech is
established as eternal by inference as well as pratyabhija (recognition).
In their opinion, Vedas are not produced by any human agency (apaurueya)
and there fore words cannot held to be anything; but eternal.
5:3:3 - Unit of Language (Speech)
Among the different systems of thought, unit of language is an important
issue. 'What is the unit of language? Is it a vara, or a pada, or a vakya? connected
with this question, there are three views propounded by the epistemologists.
209
210
211
212
term 'kti' can be taken to cover both the generic property and form where as the
term 'dravya' stands for individual.
According to them, the term 'kti' actually means the aggregate of parts
(avayavasamsthna) which consists of form, action etc. And such an aggregate of
parts, is further viewed as the inferential cause of generic property (jtilinga) since
generic property occurs invariably in an individual with the aggregate of parts etc.
Thus, the term kti in grammar can be taken to cover both the generic property
and form. Because the generic property is found in individuals and the individuals
are invariably an aggregate of parts consisting of form, action etc.
5:3:4:3 - Ritualists (Mmsakas) hold quite a different view. According
to them, words should express only those entities that are permanent and economical
compared to the many individuals.
For example, the word 'cow' (go) should express only the entity which is
permanently present in all the cows and economical compared to many individual
cows. Such an entity is only the generic property of the cowness. Thus, the ritualists
hold that words refer to the generic property which ever present in the objects
such as cow. This view is based on the conviction that generic property is one ie
common to all the instances of individuals. Therefore, according to ritualists,
individuals, which are, identical with form, are obtained through presumption
(arthpatti) or indication (lakan).
Conclusion
According to the old Naiyyikas, the particular, the form and the universal,
all the three are the primary meaning of a word. ie 'vyaktyktijtayastu padrth'.
213
Navya Naiyyikas claim that while the generic property and the individual
constitute one word meaning, the form constitutes the other word meaning which
represents the aggregate of parts or whole. ie. 'jtyktiviitavyaktaya padrth'.
The Grammarians stated that the words can convey only the form and
individuals and the generic property can be merely inferred through the aggregate
of parts.
Ritualists confirm to the view that only abstract notion ie the generic property
of cowness etc. should be accepted as the word-meaning since the same alone is
eternal and common to all similar individual instances.
5:3:5 - Relation between word and meaning
The problem of the relation between word and its meaning has also been
quite controversial. It has been mainly debated by the Naiyyikas and Mmsakas.
5:3:5:1 - Mmsakas believe in the pravhanityat (perennial continuity) of
the word and meaning. They uphold the supremacy of the vedas on the ground of the
vedic knowledge being infallible. If the infallibility of vedic knowledge is to be
maintained, the language in which that knowledge is to be embodied, should also be
regarded as impersonal, because all personal creations are liable to be fallible. Because
of this consideration, the Mmsakas insist on the eternality of language and they
regard the relation between word and its meaning to be natural and eternal.
In their opinion, we learn language from our elders, who in their turn learn it
from their elders and so on. But it is impossible to trace the first elder. So they
conceive that language and, for that reason, the relation between the word and its
meaning, is andi or eternal.
214
5:3:
5:3:55 :2 - The Naiyyikas accept the role of the elders in language like the
Mmsakas but they reject the theory of natural realtionship and advocate that
the relation has a conventional origin. They maintain that the relation between the
word and its meaning is created by God and thus contrary to the Mmsakas
stand point.
5:3:5:3 - According to the Grammarians, not only the relation between word
and meaning is eternal, but the word and its meaning are inseparable also. As soon
as a word is pronounced, the referent, it stands for, is denoted, and as soon as we
think of a referent, it makes us pronounce the word.
Conclusion
The older Naiyyikas hold that the relation between word and meaning is
dependent on the will of God13 (Ivarecch) and it is permanent and is called
abhidh or akti.
The Neo-Naiyyikas are of the view that this relation depends on mere will
[whether divine or human (icchmtra)]14 and it is not permanent and is called
paribha.
According to the Mmsakas, the relation of word with meaning is inherent
or eternal.
According to the Grammarians, not only the relation between word and
meaning is eternal, but they are inseparable also. They regard the relation between
word and meaning as one of revealer (vcaka) and revealed (vcya) as determined
by the potency (akti) of the word.
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216
217
and such a word relation produces a mental impression about words which is
conducive to verbal cognition.
According to the Naiyyikas, word - relation is the relation of words to their
meanings conducive to the reference to the word - meanings which in turn are the
causes of verbal cognition.
[bdabodha hetu padrthopasthityanukla
padapadrthayo sambandha]
Among the Logicians, Prcyas have maintained conventional origin of the
word - relations on the ground that the desire (will) of God (Ivarecch) establishes
word - relations with objects signified. But Navyas have maintained conventional
origin of the word - relations on the ground that both desire (will) of God and that
of trust worthy persons.
According to the Mmsakas, word - relation or power of words is the
object of the knowledge of signification which is the associate cause conducive to
the verbal cognition by facilitating the word reference.
The Naiyyikas call the abda vypra as significative power (vtti).
The lakrikas use the terms akti, vtti and vypra to mean any one of
the three powers of a word.
The Vaiykaraas also use the term vtti only to mean all the three kinds of
powers admitted by them.
Some of the Naiyyikas using the term saketa along with akti.
218
(2)
Lakan
(2)
219
(1)
Abhidh or akti
(2)
Lakan
(3)
Vyajan
(ii)
(iii)
220
221
222
Conclusion
Grammarians analyse sentence meaning as the cognition of the mutual relation
of individual word - meanings such as the form of the relation of qualifier (modifier)
and also the qualificand (modificand)
ie 'padrthn mithonvayarp Uddeya vidheya bhva sambandha'
According to the Mmsakas, only those entities which are referred to by
words could be the constituents of verbal cognition; and therefore, nothing which
is not referred to by words could be considered as part of verbal cognition.
In the opinion of Naiyyikas, syntactico- semantical relations (Samsargas) are
mere relations ie they are not referent qualifiers (prakras). They have proposed that
while individual words convey the individual word meanings with the help of kk
etc. through word relations,the relations that relate them together need something
else to obtain them since no word relation is ever established in any of the relations.
According to them, the syntactico - semantical relations such as
superstratumness (adheyat) are understood between the two word meanings
through the principle or force of relations (samsarga maryd). And once the
syntactico- semantical relations are understood, the independent words such as
'ghata' (pot) which are perceived to have word relations in the 'pot' etc, will lead
to the cognition of total sentence meaning with the help of 'kka' etc. Besides
word relation, no need to accept a sentence relation to cognize sentence meaning.
5:3:9 - Principal or Chief qualiicand in bdabodha
Indian epistemological systems together agree on one point that every body
using language for communication, experiences the process of bdabodha, when
223
he hears or reads a sentence. But on the basis of the difference in the basic
assumptions of these schools, there is difference in the same Sanskrit sentence or
expression has different bdbodha according to different schools- Nyya,
Mmsa and Vykaraa.
These schools differ very much on the question as to which element in a
sentence should be regarded as predominant. On the basis of this view ,
Grammarians, Ritualists and Logicians have proposed three main linguistic theories
regarding the principal or chief qualificand ie nucleus (mukhya vieya) in
bdabodha.
Consider a sentence 'Caitro grmam gacchati' (Caitra goes to the village).
Based on this example5:3:9:1 - Logicians opinion that the cognition from the above sentence is
that Caitra, the agent is the substratum of the activity conducive to the action of
'going' which in turn, is conditioning the objectness occuring in the object 'village'.
ie grmania karmat nirpaka gamannukla vyprraya Caitra
5:3:9:2 - In the opinion of Vaiykaraas, the cognition from the sentence
"Caitro grmam gacchati' is that the action 'going', which produces the contact,
occurring in the object 'village' has Caitra, the agent, as its abodeie grmbhinnaraya vttisamyoga janaka vypra eka Caitrbhinna
kartvrtti
5:3:9:3 - According to the Ritualists, the cognition from the statement 'Caitro
grmam gacchati' is that the nominal base (grma) refers to the village; however,
the accusative case - ending (am) refers to the power called objectness (karmatva
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akti) which is an undivisible property. And the other nominal base, namely 'Caitra'
refers to the agent Caitra and the nominative case- ending refers to the number
(singularity etc.) The syntactico - semantical relations involved in the referents
can be described as follows:The meaning of the accusative base, the village, is related directly to the
objectness through the relation of occurrence and indirectly through the objectness
to the activity.
Here the meaning of the nominative base, ie Caitra, is directly related to the
activity through the conditioning of agentness occurring in him.
Thus, the cognition produced from the statement is that the impellent force
or productive activity is conductive to the action 'going'; which is conditioning
both the objectness occurring in the single Caitra.
ie 'ekbhinna Caitravtti kartt nirpikgrmania karmat nirpik cay
kriy tadanakl bhvan'
Conclusion
According to Grammarians, chief qualificand (mukhya viya) in bdabodha
is always the meaning referred to by the verbal root. This theory is based on the fact
that verbs are held to refer to root meanings as the principal element ie 'bhva
pradhnam khytam.' Hence they accepted verb as the main substantive.
ie Dhtvarthamukhya vieyatay bdabodho bhavati.
According to Logicians, agent (kart) is the most important element in the
analysis of sentence- meaning as the same is the only independent (svatantra)
Kraka with respect to action and others.
225
226
227
words. So we can say that the meaning of the last word being combined with those
of the preceeding words by means of memory, we have an understanding of the
meaning of the sentence as a whole.
5:3:11:2 - The Grammarians differ from the Naiyyikas and put forth the
theory of sphoa. According to them every successive apprehension of the different
parts of a sentence or a word becomes instrumental in the revelation of a
corresponding sphoa which is present in the mind of the receiver of communication.
Thus, the process of apprehension lies in succession but with the complete
revelation of a sphoa, there is the availability of simultaneity in the form of that
sphoa. Thus though the intermediation of sphoa, a word or a sentence is related
to its meaning; the Grammarian theory of sphoa seems to be quite convincing as
it is supported by our own experience in the form of phenomeno logical reflection
upon language and also by the psychological investigations.
5:3:11:3 - According to the Mmsakas, the words convey both their
separate meanings and the constructed meaning of the sentence. Just as in a machine
the parts perform their respective functions and at the whole, Similarly the word
in a sentence presents their individual meanings till these are construed into the
unitary meaning of the sentence. Hence according to them, the meaning of a
sentence is neither the aggregate meaning of the words not is it quite independent
of their separate meanings. Rather, the sentence is a new combination of the
individual meanings of the words and, therefore, conveys a new meaning.
Conclusion
According to the Naiyyikas, the meaning of a word is presented to the
mind of the listener by the last sound aided by the memory impressions of the
228
preceeding sounds. Since the isolated sound of a word cannot individually present
its meaning, they must do so jointly. Since they come one after another into the
mind, they are not perceived together as a whole. Each sound perceived leaves its
impression behind and the apprehension of the last sound, aided by the accumulated
impressions of the preceeding sounds present the meaning of the word.
The Mmsakas, who defined a word as the aggregate of letters which
make it up are forced to accept a theory similar to that of the Naiyyikas. They say
that the meaning is conveyed by the last letter aided by the impressions produced
in the mind by the preceeding letters.
The main difference between the views held by the Naiyyikas and the
Mmsakas is that the former considered the letters to be ephemeral, whereas
the latter believed that the letters are permanent.
Again, the order in which the letters are uttered is only for the act of utterance
and not for the letters themselves, which,. according to the Mmsakas, are
permanent. But unless we assume the order of sequence to these impressions: the
process of understanding the meaning cannot be explained.
According to the Grammarians, the constituent words have no separate
meanings of their own. They convey only the integral meaning of the sentence in
different ways and degrees. Hence the words lose their individual meanings in
the total meaning of the sentence. In their opinion, every successive apprehension
of the different parts of a sentence or a word becomes instrumental in the revelation
of a corresponding sphoa in the mind of the receiver of communication.
Thus, according to Vaiykaraas, the process of apprehension lies in succession,
but on the complete revelation of sphoa, there emerges simultaneity in sphoa.
229
CONCLUDING REMARKS
Analysis of abda strengthens different systems of thought in different
ways. Nyya provide Indian mind a powerful tool to examine what is wrong
and what is right to solve many basic philosophico - logical problems
concerning the nature of knowledge, form of knowledge and the philosophy
of language.
While Prcina Nyya trains the Indian mind to tackle philosophical issues;
Navya Nyya provides and develops powerful tools to develop ambiguity - free
discourse.
In the opinion of V.N. Jha, the system of Nyya- Vaieika should be
viewed and studied as an analytic system of human behaviour, because its prime
concern has been analysis of human behaviour. Nyaya school of philosophy
opines that 'nihreyasa' or 'apavarga' can be attained through knowledge only.
This knowledge is based on language or sentence. Therefore by analysing the
sentence and exactly pointing out the meaning of a sentence, one can be lead
towards the path of truth.
The greatest contribution that the Nyya system has made is in teaching that
nothing is to be taken for granted by closing one's eyes but everything should be
accepted with open eyes. No authority is higher than logic15.
Nyya system teaches us how to organize our thoughts into a structured
whole and it helps us how to overcome emotion and how to give a logical
foundation to our thinking.
230
231
232
233
2.
3.
4.
5.
Bharthari, VP - I.127.
6.
7.
8.
9.
10. Prof. Angraj Chaudhary, Comparative aesthetics :- East and West :p.No : 109.
11. Oxford Lectures on poetry, p.5.
234
12. '... a set of words complete in itself as expression of thought...'. The Concise Oxford Dictionary, p. 1035.
13. idam pada amu artham bodhayatu iti ivarasaketa - N.SM. p.115.
14. icchmtra akti iti navy hu - ibid.
15. Prof. V.N. Jha, Contribution of Nyya system to Indian thought structure;
p.80.
16. tatra nnupalabdhethe na nirte pravartate
kintu Samayite nyyasthatanga tena samaya - NM-1-1.
17. ''Araniham yath jyoti prakntara kraam |
Tadvacchabdo'pi buddhistha rutn kraa pdhak ||
- Bharthari, VP. I.46.
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