365bet娱乐

叠丑补谤迟峁沨补谤颈 tries to converge different ideas on the concept of sentencemeaning in the second canto of 痴腻办测补辫补诲墨测补. The definitions of sentence, discussed by 叠丑补谤迟峁沨补谤颈, naturally points to the nature of sentence-meaning. 笔耻峁噛补谤腻箩补, enumerates six views on the meaning of a sentence held by the followers of these definitions.

They are (Cf. 痴腻办测补辫补诲墨测补, 2.1-2):

1. 笔谤补迟颈产丑腻,
2. Samsarga [蝉补尘蝉补谤驳补岣�],
3. Samsargava艣膩t nir膩k膩峁卥峁�o vi艣e峁Ｄ乿asthita岣� 辫补诲腻谤迟丑补岣�,
4. 厂补尘蝉峁涐梗峁璦 别惫腻谤迟丑补岣�,
5. 碍谤颈测腻 and
6. Prayojana [prayojanam].

In the 础办丑补峁囜笉补 School, which perceives the sentence as indivisible into parts, the sentence-meaning is accepted as 笔谤补迟颈产丑腻. The followers of the remaining five definitions come under the 厂补办丑补峁囜笉补 School, admit that the sentence-meaning is the result of the aggregation of individual word-meanings. These views are to be discussed elaborately.

1. 碍谤颈测腻 V膩ky膩rtha岣�

For those who view sentence as the verb, meaning is in the nature of action or 碍谤颈测腻.

叠丑补谤迟峁沨补谤颈 explains this in the verse

办谤颈测腻 办谤颈测腻ntar膩dbhinn膩 苍颈测补迟腻诲丑腻谤补蝉腻诲丑补苍腻
prakr膩nt膩 pratipatt峁涐箛膩m bhed膩岣� sambodhahetava岣�.
  鈥�(痴腻办测补辫补诲墨测补, 2.414)

In most cases, a complete sentence contains at least a subject, predicate and verb. There are sentences which have no parts other than a verb. In anyway, the verb or the idea of an action is an inevitable part of a sentence. 叠丑补谤迟峁沨补谤颈 says that each action is different from one another as it is with specific accessories as its substrata (苍颈测补迟腻诲丑腻谤补蝉腻诲丑补苍腻). 笔耻峁噛补谤腻箩补 also describes the 办谤颈测腻 or action as ' 惫颈艣颈峁ａ弓腻', that which is particular or qualified. Thus 办谤颈测腻 is the key factor in a sentence which differentiates it from all the other sentences. It is again mentioned in this verse that when a sentence is heard, the listener first grasps the sense of action. But it cannot be argued that the other parts in a sentence except the verb are insignificant, as they are for the vivid understanding of the listener.

笔耻峁噛补谤腻箩补 quotes another verse also in his commentary, the source of which is yet to be found.

pratibh膩 yat prabh奴t膩rth膩 y膩manu峁ａ弓h膩nam膩艣ritam
phalam pras奴yeta 测补迟补岣� s膩 办谤颈测腻 v膩kyagocara岣�
  鈥�(痴腻办测补辫补诲墨测补, 2.1,2).

Here it is stated that the 办谤颈测腻 in general is not to be treated as sentencemeaning. But the 办谤颈测腻, when characterized by some qualifiers, gives the meaning of the sentence. The verb should be qualified with its accessories like 碍补谤迟腻 (subject), Karma (predicate) etc and should give rise to indivisible sentence-meaning 笔谤补迟颈产丑腻. This qualified verb can only stimulate action. An action cannot be taken place unless there is a subject and predicate. If one says "close", pointing towards the door, we may understand that the door is to be closed. Here the verb is impregnated with the subject and the predicate. Thus the 办谤颈测腻, qualified with these characteristics represents the sentence-meaning. This view is a sort of word-atomism, put forth by the 础苍惫颈迟腻产丑颈诲丑腻苍补 School, which says that each word in a sentence represents a connected meaning.

2. Sa峁僺arga岣� V膩ky膩rtha岣�

Among the definitions of sentence, those who believe sentence as the collection of words (厂补峁単丑腻迟补) and as the sequence of words (Krama), accept samsarga or the interconnection as the sentence-meaning. According to this view, sentence-meaning is the interconnection of the meanings of the individual words. This view belongs to the 础产丑颈丑颈迟腻苍惫补测补 School, accepted by the 叠丑腻峁�峁�补 School of 惭墨尘腻峁僺腻.

This is well stated in the verse:鈥�

蝉补峁僢补苍诲丑别 sati yattvanyad膩dhikyam upaj膩yate
惫腻办测腻谤迟丑补meva ta峁� pr膩huranekapadasa峁兣況ayam
  鈥�(痴腻办测补辫补诲墨测补, 2.42)

When a word is connected with another in a sentence, which is mutually expected (蝉腻办腻峁卥峁�a尘) with the first word, an extra meaning over and above the individual meanings of the words is derived. This extra meaning cannot be treated as the meanings the words, but it is the sentencemeaning. In the expression ' 惫墨谤补岣� 辫耻谤耻峁�a岣�', there are two distinct words 惫墨谤补岣�, which denotes 'courage' and 辫耻谤耻峁�a岣�, which signifies 'a man'. When these words are uttered in a way they are mutually expected (蝉腻办腻峁卥峁�a尘), it signifies 'a courageous man'. This extra meaning of adjectivalsubstantive relation, evolved as a result of the interconnection between the word-meanings, is the sentence-meaning.

This view is pointed out in the 惭补丑腻产丑腻峁�y补, where 笔补迟补帽箩补濒颈 states that the adjectival-substantive relation is different from the individual word-meanings, but it is the sentence-meaning:

"测补诲补迟谤腻诲丑颈办测补尘, 惫腻办测腻谤迟丑补岣� 蝉补岣�",
  鈥�(under 笔腻峁噄苍颈, 2.3.46).

叠丑补谤迟峁沨补谤颈 says that this view of sentence-meaning can be perceived in two different ways. The first view is of the universal or 闯腻迟颈, which is supposed to exist in full in each individual of the species. Similarly, if sentence is said to be the collection of words and sentence-meaning rests on many words, then the sentence-meaning exists in full in each word. The second perspective is of number, which exists in the totality of the group. In this view, the sentence-meaning rests on the totality of words (痴腻办测补辫补诲墨测补, 2.43).

3. 厂补尘蝉峁涐梗峁璦 ev膩rtha岣� V膩ky膩rtha岣�

It is already discussed the view that the sentence-meaning is samsarga or the interconnection of the meanings of the individual words. 叠丑补谤迟峁沨补谤颈 explains this view in another perspective also. In the former view, it was stated that a word in a sentence denotes its individual meaning only and when the meanings of the words are connected together, a qualified meaning emerges, which is the meaning of the sentence. Here, in this perspective, it is stated that the individual word conveys a general meaning which is potentially capable of being connected with the meanings of other words. When it is actually connected with the other words, it really conveys a meaning connected with the particular meanings of other words. This view differs from the former in the manner that, the word meaning here, is so general and at the same time it is adaptable to all the particulars. The general meaning and the particular meaning are those of the individual word and not of the sentence and is not conveyed by 腻办腻峁卥峁Ｄ�, 测辞驳测补迟腻 and sannidhi. (痴腻办测补辫补诲墨测补, 2.44-46). What is peculiar to this view is that, the 蝉补峁単丑腻迟补 view is explained here, from the point of view of the School of 础苍惫颈迟腻产丑颈诲丑腻苍补.

4. Vi艣e峁�ar奴p膩panna岣� Pad膩rtha岣� Eva V膩ky膩rtha岣�

Those who define the sentence as 'the first word' (笔补诲补尘腻诲测补尘) and 'each word requiring the others' (笔峁泃丑补办 Sarvam Padam 厂腻办腻峁卥峁�a尘), accept sentence-meaning as the connected meaning. According to them, the whole of the sentence meaning is concentrated in each word (痴腻办测补辫补诲墨测补, 2.18). But here, we may doubt if the other words in the sentence are of no use. 叠丑补谤迟峁沨补谤颈 solves this problem, saying that, the other words are not useless, but they make listeners understand the meaning better. If in the very beginning, a connected meaning involving an action and all its accessories are understood, why the accessories are restated in the sentence is also explained by 叠丑补谤迟峁沨补谤颈. It is for specifying the substrata of the powers of the accessories (痴腻办测补辫补诲墨测补, 2.411-412, trans. K A S Iyer).

5. Prayojana峁� V膩ky膩rtha岣�

笔耻峁噛补谤腻箩补 states that for some, the sentence meaning is prayojanam or is in the nature of purpose. This is supposed to be common to all the views on the nature of sentence-meaning. According to this view, the sentence-meaning is neither derived from the interconnection of the meanings of individual words as in the school of 础产丑颈丑颈迟腻苍惫测补, nor is the connected meaning of each word as in the school of 础苍惫颈迟腻产丑颈诲丑腻苍补. Here, the word-meaning is the expressed sense and the sentence denotes purpose. What is understood on hearing a sentence is nothing but abhidheya or the expressed sense.

The sentence-meaning is the purpose, which fulfills the speaker's intention:

补产丑颈诲丑别测补岣� padasy膩rtho v膩kyasy膩rtha岣� prayojanam
yasya tasya na sambandho v膩ky膩n膩mupapadyate.
  鈥�(痴腻办测补辫补诲墨测补, 2.113)

The definition of sentence, propounded by Jaimini, who authored the 蝉奴迟谤补蝉 of 惭墨尘腻峁僺腻, also supports this view.

He defines sentence in the aphorism:

"arthaikatv膩dekam v膩kyam 蝉腻办腻峁卥峁�a尘 ced vibh膩ge sy膩t"
  鈥�(惭墨尘腻峁僺腻s奴tra 2.1.46).

In this aphorism, the term 'arthaikatva' is explained by 艢补产补谤补 in the sense of 'serving a single purpose':

"别办补辫谤补测辞箩补苍补迟惫腻诲耻辫补辫补苍苍补尘",
  鈥�(艢补产补谤补鈥檚 commentary on the 惭墨尘腻峁僺腻s奴tra 2.1.46).

Later 惭墨尘腻峁僺补办补蝉 like Kum膩rilabha峁�峁璦, P膩rthas膩rathimi艣ra etc are also in favour of this view.

叠丑补谤迟峁沨补谤颈 refutes this view, pointing out its defects. He says that if the sentence has no abhideya (expressed meaning), there would be no connection between sentences. Such connection is established only through the expressed meaning. He also mentions that this defect can be removed or solved according to the concept of 础苍惫颈迟腻产丑颈诲丑腻苍补 (痴腻办测补辫补诲墨测补, 2.113)

6. 笔谤补迟颈产丑腻 V膩ky膩rtha岣�

叠丑补谤迟峁沨补谤颈 emphasizes on the 础办丑补峁囜笉补 School of sentence, which holds the indivisibility of the sentence and the sentence-meaning. 叠丑补谤迟峁沨补谤颈 termed this all-inclusive and indivisible sentence-meaning as 笔谤补迟颈产丑腻. In the 础办丑补峁囜笉补pak峁�a, sentence-meaning is not derived from the meanings of words in it.

叠丑补谤迟峁沨补谤颈 introduces the concept of 笔谤补迟颈产丑腻 in the following verse.

vicchedagraha峁噀'rth膩n膩峁� pratibh膩nyaiva j膩yate
惫腻办测腻谤迟丑补 iti t膩m膩hu岣� pad膩rthairupap膩dit膩m
  鈥�(痴腻办测补辫补诲墨测补, 2.143)

When the meanings of the individual words in a sentence have been understood separately, a flash of understanding takes place. This is the meaning of the sentence, brought about by the meanings of the individual words. In the School of Sentence-Indivisibility, though individual words and their meanings are considered unreal, they serve the purpose of bringing the sentence-meaning to the mind. In other words, they manifest the sentence-meaning. The listener receives the uttered sounds in a sequential manner and hence the meanings of the parts of a sentence may be perceived in the listener's mind. But as soon as a sentence, the complete linguistic unit, is perceived, a sudden flash of understanding takes place. This flash of understanding is termed as ' 笔谤补迟颈产丑腻'. The whole semantic exposition of 叠丑补谤迟峁沨补谤颈 has been developed on this unique as well as original concept.