Pada Vichara (पदविचारः) - Revision history

Fordharma: /* Multiple Meanings */ Added context for Arthaviveka

2020-07-16T15:56:22Z

Multiple Meanings: Added context for Arthaviveka

Fordharma: edited content

2020-07-10T17:40:20Z

edited content

Fordharma: /* पदस्य अर्थः॥ Meanings of Words */ added content

2020-07-10T17:25:54Z

पदस्य अर्थः॥ Meanings of Words: added content

Fordharma: added content and references

2020-07-10T16:13:16Z

added content and references

Show changes

Fordharma: /* Multiple Meanings */ adding content

2020-07-09T10:24:49Z

Multiple Meanings: adding content

Fordharma: added content and references

2020-07-08T20:22:02Z

added content and references

Fordharma: added content and reference

2020-07-07T17:48:44Z

added content and reference

Fordharma: adding content and references

2020-07-02T17:34:44Z

adding content and references

Fordharma: /* Meanings of Words */

2020-06-16T15:55:21Z

Meanings of Words

Fordharma: /* Meanings of Words */

2020-06-11T11:14:23Z

Meanings of Words

@@ Line 82: / Line 82: @@
 Patanjali has drawn attention to the concept that there are many words with same sense; like for Indra, Shakra, Puruhuta and Purandara apply as synonyms. Again one and same word is also found to have different senses, for example, aksha (means the "die" in gambling as well as "axle"), pada, masha are seen in his Mahabhashya.<blockquote>बहवो हि शब्दा एकार्था भवन्ति । तद्यथा--इन्द्रः शक्रः पुरुहूतः पुरन्दरः । कन्दुः कोष्ठः कुसूल इति । एकश्च शब्दो बह्वर्थः । तद्यथा--अक्षाः पादा माषा इति ।(Mahabhashya under Panini Sutra 1.3.1)<ref>Mahabhashya ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%A4%E0%A5 Adhyaya 1 Pada 3])</ref></blockquote>Yaska's explanation in this regard may be taken as one of the explanations for the presence of synonyms and homonyms in a language. According to him all nouns are derived from verbal roots and different etymologies are offered for a single word when its meaning becomes different.
-In case of the nanartha shabdas (homonyms) or in homophones there is a possibility of doubt as to the exact meaning intended. When a word denotes several primary meanings and out of them, in an ambiguous expression, one has to determine the exact meaning that fits in the given context. Bhartrhari in his Vakyapadiyam describes a list of certain conditions that serve to bring out the intended meaning of that particular word in an ambiguous expression. The [[Deciding Factors of Meaning|deciding factors of meaning]] include Association, Dissociation, Company etc.
+In case of the nanartha shabdas (homonyms) or in homophones there is a possibility of doubt as to the exact meaning intended. When a word denotes several primary meanings or in the case of ambiguous expressions, one needs[[Arthaviveka (अर्थविवेकः)]] or the ability to discern the meaning based on certain factors, to determine the exact meaning that fits in the given context. It is an important concept used especially in areas such as poetics. In Brhddevata, the rules regarding the meaning of a Vedic mantra, as well as that of an ordinary sentence are said to be governed by at least six factors. Bhartrhari in his Vakyapadiyam describes a list of conditions that serve to bring out the intended meaning of that particular word in an ambiguous expression. The deciding factors of meaning include Association, Dissociation, Company etc.
 == पदजातानि ॥ Word Categories ==

@@ Line 105: / Line 105: @@
 In his Tantravartika (1.3.33), Kumarilabhatta summarizes the opinion of Yaska, stressing on the Nama and Akhyata as the agents of expression. He states that there will be confusion in the meanings of Nipata and Upasarga, which are suggestive of the meaning of their qualified rather than being direct agents of expression.<ref name=":4" />
-=== Categorization based on Behaviour ===
+=== '''चतुष्टयी शब्दानां प्रवृत्ति:॥ Four-Fold''' Behaviour of Words ===
-Pāṇini looked at the gamut of śabdas from four angles of their behavior.<ref name=":4" />
+Pāṇini looked at the gamut of śabdas from four angles - causes of their behavior.<ref name=":4" />
-'''Jātiśabdaḥ''': The unique, inherent, single and perennial phenomenon that is there in a thing and it is useful in separating a thing from the rest of the things in the universe- gotvam (cowness). A cow is separated by jāti, cowness, from the rest of the things in the universe. Similarly, vṛkṣatvam (treeness), strītvam (womanhood) etc.
+==== जाति: ॥ Jāti ====
-'''Guṇaśabdaḥ''': The word that denotes a quality- sthūlaḥ (stout), kṛśaḥ (lean) etc.
+==== गुण:॥ Guṇa ====
-'''Kriyāśabdaḥ''': The word that denotes an action- pacati (cooking), paṭhati (reading) etc. It may be noted that kriyā denotes the kāraka and samkhyā (besides tense and mood).
+==== क्रिया॥ Kriyā ====
 In fact, kriyā is only one- caitramaitraviṣṇumitrāḥ gacchanti (caitra, maitra and viṣṇumitra are going). Here, although the verb gacchanti is in plural it is a single ‘gamanakriyā’ (a single act of going). Rather, the number suggests that the noun or kāraka is in dual/plural. The kāraka and kriyā are bound by mutual expectancy (parasparākāṅkṣā).
-'''Samjñāśabdaḥ''': Name or designation- caitra, padmā etc. In terms of Translation, although it is possible some times, one should not try to translate the śabdas denoting samjñā- viṣṇu (all-pervading), pārvatī (the daughter of parvata) etc. On the other hand, the samjñas have to be transliterated and the derivative or literary (basic/simple) meaning may be provided in parenthesis or footnotes or endnotes.
+==== संज्ञा ॥ Samjñā ====
 === Two-Fold Categorization ===

@@ Line 23: / Line 23: @@
 #Meaning of the word and object it signifies have a relationship
 #Different relationships (of word and object) gives different meanings of a particular word.
-==पदस्य अर्थाः ॥ Meanings of Words==
+==पदस्य अर्थः ॥ Meanings of Words==
 According to Indian thought we find two main approaches to the study of the aspect of अर्थः used in the sense of "meaning": one method in which the word is considered as an autonomous fundamental linguistic unit of thought and sense, language studies are made on the basis of words; second method where the sentence is considered as the concatenation of words and cognition of sentence-meaning (shabdabodha) becomes the basis of language studies. Discussed primarily by the Naiyayikas, in the Nyayasutras, is the nature of individual words only; the factors necessary for understanding of a sentence are found only in later Nyaya-Vaiseshika words. Vaiyakaranas and Niruktakara also were mainly concerned with words and their forms. It is only in Mimamasa where a detailed study of sentences was undertaken to a great extent.
@@ Line 104: / Line 104: @@
 # Nipatas are those which are employed in the sense of more or less. Nipatas according to Sakatayana is used as a filler for the adjustment of meter in prosody. Ex., api is used in the sense of similar, and also as a filler, na is used in the sense of negation etc.<ref name=":4" />
 In his Tantravartika (1.3.33), Kumarilabhatta summarizes the opinion of Yaska, stressing on the Nama and Akhyata as the agents of expression. He states that there will be confusion in the meanings of Nipata and Upasarga, which are suggestive of the meaning of their qualified rather than being direct agents of expression.<ref name=":4" />
 === Two-Fold Categorization ===

@@ Line 77: / Line 77: @@
 === Multiple Meanings ===
-According to the Mimamsakas the relation between shabda and artha (the word and its meaning) must be accepted as invariable and constant as far as possible. Thus the binary relationship requires a word to have only one sense and a sense to have only one word to denote it. This is generally by and far accepted in the language constructs and many earlier siddhantas were focused on explaining the primary meaning of word. However, in many instances in Samskrit language (as well as other languages) we come across the presence of a one-for-many concept both in sense and the word it denotes. Multiple meaning is an important feature of speech and language and has attracted significant attention of scholars in India even from ancient times. We find two main categories of this multiple meaning instances<ref name=":0" />
+According to the Mimamsakas the relation between shabda and artha (the word and its meaning) must be accepted as invariable and constant as far as possible. Thus the binary relationship requires a word to have only one sense and a sense to have only one word to denote it. This is generally by and far accepted in the language constructs and many earlier siddhantas were focused on explaining the primary meaning of word. However, in many instances in Samskrit language (as well as other languages) we come across the presence of a one-for-many concept both in sense and the word it denotes. Multiple meanings is an important feature of speech and language and has attracted significant attention of scholars in India even from ancient times. We find two main categories of this multiple meaning instances<ref name=":0" />
 # नानार्थशब्दाः Homonyms: One word having various senses
 # पर्थायशब्दाः Synonyms: One sense denoted by many words
-Patanjali has drawn attention to the concept that there are many words with same sense and that one and same word is also found to have different senses as seen in his Mahabhashya.<blockquote>बहवो हि शब्दा एकार्था भवन्ति । तद्यथा--इन्द्रः शक्रः पुरुहूतः पुरन्दरः । कन्दुः कोष्ठः कुसूल इति । एकश्च शब्दो बह्वर्थः । तद्यथा--अक्षाः पादा माषा इति ।(Mahabhashya under Sutra 1.3.1)<ref>Mahabhashya ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%A4%E0%A5 Adhyaya 1 Pada 3])</ref></blockquote>Yaska's explanation in this regard is may be taken as one of the explanations for the presence of synonyms and homonyms in a language. According to him all nouns are derived from verbal roots and different etymologies are offered for a single word when its meaning becomes different.
+Patanjali has drawn attention to the concept that there are many words with same sense; like for Indra, Shakra, Puruhuta and Purandara apply as synonyms. Again one and same word is also found to have different senses, for example, aksha (means the "die" in gambling as well as "axle"), pada, masha are seen in his Mahabhashya.<blockquote>बहवो हि शब्दा एकार्था भवन्ति । तद्यथा--इन्द्रः शक्रः पुरुहूतः पुरन्दरः । कन्दुः कोष्ठः कुसूल इति । एकश्च शब्दो बह्वर्थः । तद्यथा--अक्षाः पादा माषा इति ।(Mahabhashya under Panini Sutra 1.3.1)<ref>Mahabhashya ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%A4%E0%A5 Adhyaya 1 Pada 3])</ref></blockquote>Yaska's explanation in this regard may be taken as one of the explanations for the presence of synonyms and homonyms in a language. According to him all nouns are derived from verbal roots and different etymologies are offered for a single word when its meaning becomes different.
 == चत्वारी पदजातानि ॥ Four Kinds of Padajatis ==

@@ Line 83: / Line 83: @@
 == चत्वारी पदजातानि ॥ Four Kinds of Padajatis ==
-Words belong to four groups.<ref>Subramanya Sharma. V. M. (2012) Ph.D Thesis: ''[http://hdl.handle.net/10603/105711 The Notion of Word in Vakyapadiyam.]'' Hyderabad : University of Hyderabad</ref>
+Words belong to four groups.<ref name=":4">Subramanya Sharma. V. M. (2012) Ph.D Thesis: ''[http://hdl.handle.net/10603/105711 The Notion of Word in Vakyapadiyam.]'' Hyderabad : University of Hyderabad</ref>
 # नाम ॥ Nama - Nouns
 # आख्यातम् ॥ Akhyata - Verbs
 # उपसर्गः ॥ Upasarga - Prefix
-# निपातम् ॥ Nipata -
+# निपातम् ॥ Nipata - Filler (Padapurana)
-The first clear reference to the four-fold division of words is seen in the Rigveda mantra<blockquote>चत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मणा ये मनीषिणः । गुहा त्रीणि निहिता नेङ्गयन्ति तुरीयं वाचो मनुष्या वदन्ति ॥४५॥ (Rig. Veda. 1.164.45)</blockquote>
+The first clear reference to the four-fold division of words is seen in the Rigveda mantra<blockquote>चत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मणा ये मनीषिणः । गुहा त्रीणि निहिता नेङ्गयन्ति तुरीयं वाचो मनुष्या वदन्ति ॥४५॥ (Rig. Veda. 1.164.45)</blockquote>Prior to Panini there were four-fold divisions of shabdas in Vajasaneya Pratisakhya of Sakatayana and Nirukta of Yaska. According to Yaska
 == The Import of Words ==

@@ Line 74: / Line 74: @@
 A word is called derivatively conventional '''(योगरूढम् । yogarūḍham)''' when its meaning is determined by component parts or avayavas but restricted by convention to a particular thing within that meaning (अवयवशक्तिविषये समुदायशक्तिरप्यस्ति). Example, words such as पङ्कजा (lotus) where by avayava sakti it reflects something that grows in the mud and in that sense it may mean lotus, lily, frog, weed or any such thing; but restricted by samudaya sakti it means lotus flower only. मधुकरः (bee) हस्तिन् (elephant) are other examples. Normally one should not use such words in their etymological sense as the rule योगाद्रूढिर्बलीयसी is applied to them, thus a conventional usage gains precedence over the etymological usage.
 A word is called derivative and conventional '''(यौगिकरूढम् । yaugikarūḍham)''' when its meaning is determined independent of each other, by both Yaugika and Rudha meanings (यौगिकार्थरूढ्यर्थयो: स्वातन्त्र्येण बोध:). In this case convention does not restrict the sense to one particular thing as in previous case. Example, the words such as स्वयम्भू । Svayambhu which means one that emerges by itself and also Brahma; उद्भिदा । Udbhida It denotes that which sprouts such as the trees and shrubs, as also a particular kind of yaaga.<ref name=":2" />
 == The Import of Words ==
-There is a great divergence among the various schools of thought regarding the locus of Shakti. What does a word denote? Is it a particular form (akrti) or a universal class (jaati)? There are four important views about this subject tabularised below<ref name=":3">Iyer, S. R. (1979) ''Tarkabhasa of Kesava Misra, Edited with Translation, Notes, and an Introduction in English.'' Varanasi: Chaukhambha Orientalia (Pages 130-135)</ref>
+There is a great divergence among the various schools of thought regarding the locus of Shakti. What does a word denote? Is it a particular form (akrti) or a universal class (jaati)? There are four important views about this subject tabularized below<ref name=":3">Iyer, S. R. (1979) ''Tarkabhasa of Kesava Misra, Edited with Translation, Notes, and an Introduction in English.'' Varanasi: Chaukhambha Orientalia (Pages 130-135)</ref>
 {| class="wikitable"
 !Explanation of what a word may denote

@@ Line 1: / Line 1: @@
-{{ToBeEdited}}Pada Vichara (Samskrit: पदविचारः) deals with the discussion about Pada (पदम्) or word. A word is a group of varnas or letters arranged in a certain fixed order giving a certain meaning. The order of the letters in a word cannot be changed or reversed in any way without altering its meaning.<ref name=":7">Chatterjee. Satischandra, (1950 Second Edition) ''The Nyaya Theory of Knowledge, A Critical Study of Some Problems of Login and Metaphysics''. Calcutta: University of Calcutta. (Pages 322 - 335)</ref> Thus what distinguishes a word from other sounds is its possession of a meaning.
+Pada Vichara (Samskrit: पदविचारः) deals with the discussion about Pada (पदम्) or word. A word is a group of varnas or letters arranged in a certain fixed order giving a certain meaning. The order of the letters in a word cannot be changed or reversed in any way without altering its meaning.<ref name=":7">Chatterjee. Satischandra, (1950 Second Edition) ''The Nyaya Theory of Knowledge, A Critical Study of Some Problems of Login and Metaphysics''. Calcutta: University of Calcutta. (Pages 322 - 335)</ref> Thus what distinguishes a word from other sounds is its possession of a meaning.
 Words are used for naming, even in everyday life, because of their universal applicability and their convenience owing to simplicity as per Nirukta<ref name=":0">Raja, Kunjunni  K. (1977 Reprint) ''Indian Theories of Meaning.'' Madras: The Adyar Library and Research Centre. </ref><blockquote>संज्ञाकरणं व्यवहारार्थं लोके । तेषां मनुष्यवत् व्याप्तिमत्त्वात् तु शब्दस्याणीयस्त्वात्च शब्देन शब्दानाम् इतरेतरोपदेशः । (Niru. Shas. 1.2)<ref>Nirukta Shastra ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4% Adhyaya 1])</ref></blockquote>Bhartrhari refers to this view and says that Vartaksha also held the theory that it is only the sentence that is regularly present in the mind of the hearer.<ref name=":7" />
@@ Line 24: / Line 24: @@
 #Different relationships (of word and object) gives different meanings of a particular word.
 ==Meanings of Words==
 Logically a word is a sound that bears a certain meaning. A word may have different meanings according to the various ways in which it is related to the object. On the whole we see at least four different kinds of meaning of a word as per Naiyayikas and Alamkarikas. Many commentaries of Nyaya have explained various aspects of dhvani, shabda, pada and vakya. In this article the commentaries of Sabdasakti-Prakashika of Jagadisa Tarkalankara and Siddhanta Muktavali by Visvanatha Panchanana have been used to present different concepts of Pada.
 === शब्दवृत्तयः ॥ Shabdavrttis (Functions of Words) ===
@@ Line 39: / Line 43: @@
 Naiyayikas admit only Sanketa and Lakshana kinds of meanings of words, they include Vyanjana within Sakti and Lakshana. They are also different from Vedantins who admit that not only words, sentences also may have secondary meanings or Lakshana. The Alamkarikas consider the third kind of meaning namely Vyanjana. The Vyangyartha or suggested meaning of a word arises from its primary and secondary meanings and is not separate from them according to Naiyayikas. The alamkarikas however differ from Naiyayika views.
 * '''तात्पर्यः ॥ Tatparya :''' Tatparya conveys the speakers intent to express a unified sentence-meaning. While Abhidha conveys individual meaning of words in a sentence, by Tatparyashakti conveys the syntactic relation of the words.
-Thus we have four kinds of Shabdavrttis namely
+Thus we have the following kinds of Shabdavrttis discussed in various texts
 * Abhidhaa/Vachaka/Mukhyartha/Sakyartha denotes the primary meaning of a word
 * Paaribhaashika padas denote the technical meaning of a word
 * Lakshana indicates the secondary meaning of a word
 * Vyanjana denotes the suggested or implied meaning
 === शक्तिग्रहोपायनिरूपणम् ॥ Knowing the Meanings of Words ===

@@ Line 37: / Line 37: @@
 *# शाब्दी (Shabdii) that arising directly from the word itself
 *# आर्थी (Aarthi) that arising from the meaning
-Naiyayikas admit only Sanketa and Lakshana kinds of meanings of words, they include Vyanjana within Sakti and Lakshana. They are also different from Vedantins who admit that not only words, sentences also may have secondary meanings or Lakshana. The Alamkarikas consider the third kind of meaning namely Vyanjana. The Vyangyartha or suggested meaning of a word arises from its primary and secondary meanings and is not separate from them according to Naiyayikas. The alamkarikas however differ from Naiyayika views. Thus we have four kinds of terms namely
+Naiyayikas admit only Sanketa and Lakshana kinds of meanings of words, they include Vyanjana within Sakti and Lakshana. They are also different from Vedantins who admit that not only words, sentences also may have secondary meanings or Lakshana. The Alamkarikas consider the third kind of meaning namely Vyanjana. The Vyangyartha or suggested meaning of a word arises from its primary and secondary meanings and is not separate from them according to Naiyayikas. The alamkarikas however differ from Naiyayika views.
 * Abhidhaa/Vachaka/Mukhyartha/Sakyartha denotes the primary meaning of a word
 * Paaribhaashika padas denote the technical meaning of a word