Nyaya Theory of Knowledge

SR No.: 011115
Original Sutra Author: N/A
Author: S C Chateerjee
Publisher: University of Calcutta
Publication Year: 1939
Total Pages: 440
Language: English
Classification: Book_English
File Size: 38 MB

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It is the indirect or implied meaning in which we should understand a word when its direct or primary meaning does not consist with other words or the context. A word indirectly means an object when it is related to it because of its direct relation with something else with which the object is somehow associated. When we are told the house is on the Ganges,' we take the Ganges' not in its primary meaning of the current of water,' but in the secondary meaning of 'the bank of the Ganges.' Here the secondary meaning is suggested through its association with the primary meaning There are three kinds of lakṣanā or secondary meaning, namely, jahallaksana, ajahallakṣaṇā and Jahadajahallakṣaṇā. In jahallakṣaṇā, no part of the primary meaning is retained, e g. 'the scaffolds cry out.' In ajahallaksanā, the primary meaning of a word is also retained_in the implied meaning, e.g a blue jar' meaning a jar with the attribute of bluenes In jahadajahallakṣaṇā, a part of the primary meaning is retained, while another part is discarded, e.g. this is that man," meaning the identity of the inan leaving out the attributes of 'this' and 'that '1 The Naiyayikas do not admit with the Vedantists that not only words but sentences also may have secondary meanings (lakṣaṇā).
2
OF WORDS
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The alamkarikas or thetoricians recognise another kind of meaning of words, namely, ryañjana. This stands for such meanings of words as are neither directly or indirectly related to them, but only suggested by them. Thus the sentence, the house is on the Ganges, mean that the house is cool and sacred. This meaning is called vyañjana or the suggested meaning The Naiyayi kas do not recognise yañjana as a different type of th meaning of words, but include it within sakti and lakṣaṇā
may be taken to
1 Vide Sabdaśakti-prakāśikā, pp 59 f Vide also Tatti adīpikā, p. 67. 2 Vide VP, Ch IV, Sabdaśakti-prakäsikā, pp. 61 f