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354
NYAYA THEORY OF KNOWLEDGE
word leads immediately to the knowledge of its relation to that meaning. Now saṁketa or the direct relation betweer a word and its meaning may be either eternal or non eternal. When eternal and unchanging, it is called sakti oi the inherent potency of a word Thus the relation betweer the word jar and the object called jar is a direct and eterna relation called sakti This saktı or potency of a word is due to the will of God that such and such a word should mear such and such an object. According to the Mimāmsakas the saktı of a word is its natural relation to the object whicl it signifies Just as fire possesses the power of burning, so words possess a natural potency to mean certain thing independently of the will of any person. The Naisāyikas however, contend that the relation between a word and it: meaning is not a natural but conventional relation. Wher the relation is established by God it is called sakti, and when it is due to the usage of inankind it is called pari bhāsā. Now the meaning called up by the saktı or inheren potency of a word is its abhidhā or sakyūrtha, i e. primary meaning. The word which possesses such a meaning 1: called a sakta or vacaka word?
When samketa or the direct relation between a word and its meaning is non-eternal or changeable, it is called pari bhāṣā. This is due to the will of the authorities in any science that such and such a word should mean such and such an object. The meaning called up by the conventio established by authorities is the paribhāṣita or technica meaning of a word. Words which bear such meanings arı Called pāribhāşıka or technical words, eg. the word 'article' in grammar, 'premise' in logic, court' in law "category' in philosophy. ?
By lukṣaṇā is meant the secondary meaning of a word
1 Vide T8 and TD , p. 64, Sabdašakti-prakåska, pp 55 f. 7 Vide Sabdabaktı-prakäsikā- pp, 54-55,
