A Critical Analysis and Application of Shabdartha Bodhaka Vrutti in Samhita

Introduction

The term ‘Shabdartha Bodhaka Vrutti’ refers to the power of words in conveying specific meaning, particularly in technical terms. Some words carry multiple meanings while some are very precise. While speaking, words may effectively convey intended meanings in certain contexts but fall short in others. This effectiveness depends on the context in which the words are used.

In different situations, the same word can have different meanings. Understanding these contextual meanings is essential for properly understanding the Samhitas and for this the knowledge of ‘Shabdartha Bodhaka Vrutti’ becomes essential.¹ It helps unravel the diverse meanings of the words depending on the context.

To acquire a deeper understanding of language, it is crucial to consider not just individual words but also their interaction with the context. This aspect of language is navigated through ‘Shabdartha Bodhaka Vrutti’, which guides us to comprehend the varied meanings of words in different situations.

Therefore, for those seeking comprehensive knowledge, ‘Shabdartha Bodhaka Vṛtti’ is immensely beneficial. It serves as a tool for uncovering the intricate relationship between words and their meanings, offering insights into the dynamic nature of language.

Literature Review

Shabdartha Bodhaka Vrutti

Shabdartha Bodhaka Vrutti is made up of three words.

1. Sabdartha: ‘Sabda’ means ‘word’ or ‘sound’ and ‘Artha’ means ‘meaning’. So, ‘Sabdartha’ signifies the meaning of words.

2. Bodhaka: This term denotes ‘indicator’ or ‘revealer’. In the context of language, it refers to something that conveys meaning.

3. Vrutti: ‘Vrutti’ translates to ‘mode’ or ‘expression’. It represents how meaning is expressed through words. So Acharyas explained the four-fold nature of Shabdartha Bodhaka Vrutti, which comprises Abhidha Vrutti, Laksana Vrutti, Vyanjana Vṛutti, and Tatparyakhya Vrutti.²

a)  Abhidha Vrutti:³ This is the first Vrutti that directly conveys the meaning of a word or sentence straightforwardly, facilitating easy comprehension. This Vrutti enables a direct understanding of the intended meaning, making it highly useful. For instance, "Rama is going to school" and "Krishna is studying in school" are examples where the meaning is conveyed directly and clearly and it is of three folds.

The threefold aspects of Abhidha Vrutti are Roodha, Yougika, and Yoga Roodha.

●  Roodha represents the power of a group of parts, and signifies the ability of the whole word to convey its meaning directly without requiring etymological analysis.³ For instance, words like "Ghata" and "Pata" exemplify Roodha.

●  Yougika, symbolizing the power of a part of a word, denotes that the meaning is known from the verbal root, etc.³ This aspect involves the knowledge of etymology regarding the Dhatu, Pratyaya, and other grammatical points. For example, the word "Paacaka" (a cook) is understood through its etymology as "the person who cooks is a cook."

●  Yoga Roodha, combining both Yoga and Roodha, indicates that the whole meaning of the word is known both by Yoga and Roodha.³ A word's meaning, when understood through both its parts and its whole form, exemplifies Yoga Roodha. For instance, "Pankaja" (lotus) is a Yoga Roodha word because its etymology indicates "one that grows in the mud" (Yoga) and its usage implies a lotus blooming by day (Roodha), not Kumuda which blooms at night.

b)  Lakshana Vrutti, or implication, involves the relationship between a word and its meaning.⁴ It signifies the indirect application of a word, understood through implication based on the direct meaning. The function of a word to produce a specific meaning signifies Lakshana.

Lakshana Vrutti, which comprises three types by Navya Nyaya, includes Jahallakshana, Ajahallakshana, and Jagadajahallakshana.⁴

1. Jahallakshana occurs when the primary meaning is completely changed, and a new one is substituted.⁴ For instance, "The cots are crying" implies "The children on the cots are crying".
2. Ajahallakshana arises when another meaning is obtained without excluding the primary meaning.⁵ For example, "Save the curd from crows" implies saving it from crows and also from various birds & animals.
3. Jahadajahallakshana where the partial meaning is discarded and another meaning is implicated, as seen in e.g., तत्वमसि Thou art That- You are God.⁵

In the above statement, 'Tat' means Paramatma, ‘Twam’ means Jivaatma.

Here the attributes, Anaadi, Ananta, and Eka are the quality of Atma. Hence ‘Tat’ is contradicted with the attributes of Jivaatma and not with Shareera.

c)  Vyanjana Vṛutti is the suggestive mode of expression that allows words to convey meanings beyond their literal sense.⁵ This additional or implied meaning obtained through expression is termed as Vyanjana. For instance, when a mother tells her son, "Come here, I will give bread to you", the literal meaning implies offering food. However, the Vyanjana in this statement might suggest an underlying emotion, such as anger or disappointment, conveyed through the tone or context of the conversation. This additional meaning, obtained through suggestion rather than explicit words, exemplifies Vyanjana Vṛutti.

d)  Tatparyakhya Vrutti known as ‘Intention’, becomes essential when words carry multiple meanings that cannot be discerned through Abhidha, Laksana, or Vyanjana Vrutti alone.⁶ In such cases, the intended meaning of the word is understood through knowledge of Tatparya or Purport. For example, consider the word 'Sandhaana' in Ayurveda. In the manufacturing of Aasavas and Aristas, 'Sandhaana' refers to a process of preparation, while in the context of Salya Tantra, it denotes the uniting of fractured Bones. Similarly, the word 'Saindhava' holds two unrelated meanings: Salt and Horse. Understanding the intended meaning relies on the context. If 'Saindhava' is used in the context of preparing food, the intention is salt, whereas, in a battlefield context, it signifies horse. In instances where a word has multiple meanings, Tatparyakhya Vrutti aids in deciphering the intended meaning based on the context or purpose of its usage.

Discussion

Understanding Sabdarthakabodhaka Vrutti is crucial for fully grasping the meaning of the Samhitas. This article aimed to discuss these Vruttis with appropriate examples; hence in the present article effort was made to understand the Sabdarthakabodhaka Vruttis with Ayurvedic terminologies.

1. Abhidha Vruttis - As it directly conveys meaning, it comes in three types: Roodha, Yougika, and Yogaroodha.

• Roodha terms are not derived from grammatical aspects but are understood through common usage (Roodhi); for instance, Ayurvedic terminologies like Kesha Loma, Nakha, Jala, krimi, etc.
• Yougika are derived from verbs and understood through grammatical aspects for instance in Samhita like

1. 'Vata- Vaa Gatigandhanayoh,
2.  Pitta- Tapa Santaape,
3. Sleshma- Sleshta Aalingane⁷
4. Dosha- Dushyate Anena Iti Dosha⁸, etc.

• On the other hand, Yoga roodha terms like 'Pankaja,' are comprehended through a combination of grammar and roodhi. Despite various flowers originating from mud, 'Kamala' is popularly known as 'Pankaja.' For instance, in Classical Ayurvedic texts, like

1. Adhyaya in the Deerganjeevitiyaadhyaya is considered as yogaroodha by Chakrapanidatta अध्यायमितिअधिपूर्वादिङः “इङश्च” (पा. अ. २/४/४७) इतिकर्मणिघञासाध्यम्| तेनअधीयतेइत्यध्यायः| नचान याव्युत्पत्त्याप्रकरणचतुष्कस्थानादिष्वतिप्रसङ्गः, यतोयोगरूढेयमध्यायसञ्ज्ञाऽध्यायस्यप्रकरणसमूह विशेषएवदीर्घञ्जीवितीयादिलक्षणेपङ्कजशब्दवद्व र्ततेनयोगमात्रेणवर्तते the term "अध्याय" is derived from the root "अधि" with the prefix "इङ" according to Paṇini’s grammatical rule (पा. अ. २/४/४७).9 The suffix "घञ" is used in the sense of the object of action (कर्मणि), leading to the formation of "अध्याय", meaning "that which is studied" or "that which is learned". Therefore, the term "अध्याय" is considered "योगरूढ" (a term that has evolved through usage to have a specialized meaning) rather than just a general word. It specifically refers to a distinct group of topics within a text, as seen in the दीर्घञ्जीवितीय (long-life section) and other similar chapters. Just like the word "पङ्कज" (meaning lotus) does not apply to anything born in mud but is specifically used for the lotus, the term "अध्याय" refers to a particular structured section (प्रकरणसमूहविशेष) and not to just any collection of topics.
2. In Apamargatanduliyaadhyaya, the word panchakarma is considered as Vamanadi but not include Snehana and Swedana based on yoga roodha यदिवेहवमनादिषुपञ्चकर्मसुपङ्कजशब्दवद्योगरूढेयं सञ्ज्ञा; तेनस्नेहस्वेदनिष्ठीवनादिषुनप्रवर्तते.¹⁰
3. Amashaya - This word is originated by Apakvaannasyaashraya - Amashaya. Here not only Amashaya but Grahani is also the Apakvaaharaa- shaaya but by Yogarudha, Amashaya is considered as Apakvaaharaashaaya.
4. Asoka word is originated on A+ soka, signifying sorrow-less. However, it is not just Asoka that reduces the sorrow, but also many other drugs such as Amruta, Guggulu, etc. reduces sorrow. But here, Asoka word is originated based on Yogaroodha.

These examples highlight how grammar and common usage interact to convey meaning in the Samhitas. 

• Lakshana Vrutti (Implication) - Lakshana vrutti denotes implied meaning i.e., a person will achieve the knowledge of a word with implication. It is of three kinds based on meaning implicated as Jahallakshana, Ajahallakshana, Jahadajahallakshana.
• In Jahallakshana, the primary meaning of a word or sentence is entirely replaced by a new implication. For instance in Ayurveda,

1. In Jwarapratishedaadhyaya, while giving description about Kaya chikitsa, the actual Kaya is considered as Dosha Dhatu Mala Sanghata. But instead of this, Kaya can be understood as Jwaradi on the basis of Jahallaksana vrutti. Hence kaya chikitsa is Jwaradi chikitsa. अत्रकायशब्देनदोषधातुमलसङ्घा तउच्यते, तेनकायस्थितानांज्वरादीनांचिकित्साकायचि कित्सा, मञ्चाःक्रोशन्तीतिवत्.¹¹
2. In the Dalhana commentary on Visuchikapratishedamadhyaya, in the context of Pureeshajaanahalakshana, the word Pakvashaya is mentioned but instead of Pakashaya, meaning has to be implied as Pureesha on the basis of Jahallaksanavrutti. मञ्चाःक्रोशन्ति’ इतिवदुपचारात्पक्वाशयशब्देनात्रपु रीषमभिप्रेतं, अथचबाहुल्येनपक्वाशयेभवति| केचित्पक् वाशयजेपक्वाशयस्थेआनाहेइतिव्याख्यानयन्ति.¹²
3. In the commentary for the verse क्रमेणापचितादोषाः क्रमेणोपचितागुणा, the 'Doshah' implies 'Apathya' and 'Gunah' implies 'Pathya' as per Chakrapani's interpretation दोषाइतिदोषजनकान्यभ्यस्तान्यपथ्या नि| गुणाइतिगुणजनकानिपथ्यानि|.¹³
4. While explaining the shloka, द्वेअधःसप्तशिरसिखानि स्वेदमुखानि, Chsu 7/42 in  Chakrapani commentary स्वेदमुखानीतिलोमकूपानि states the primary meaning of Swedamukhani is implicated as Lomakoopaani.¹⁴

• Ajahallaksana - In Ajahallaksana, additional meanings are implied along with the primary one. For instance,

1. In Vataladyahsadaturah, in the context of Dehaprakruti where 'Vataladyah' implies along with Vata dosha, Pitta and Kapha dosha are also to be implied based on Ajahallaksana.¹⁵
2. In Sadvirechanasatani, the chakrapani comments that the word Virechana is implied as both Vamana and Virechana based on Ajahallaksana.¹⁶
3. In the context of Dushya, along with Dhatus, Mala are also included as a Dushya on the basis of Ajahallaksana by Sarvangasundara commentary नकेवलंरसादयएवदूष्याः, यावन्मलास्तेऽपिवातादिभिर्दू ष्यन्तइतिदूष्याः| एवंचरसादीनांदूष्यसंज्ञाधातुसंज्ञाच| तथाविण्मूत्रादीनांमलसंज्ञादूष्यसंज्ञाच ||¹⁷
4. In the context of Mala, the meaning of Mala Shabdha can not only be implied as Mutra Sakrut Sweda, but also Dhatu Mala like Mamsasthi mala on the basis of Ajahallaksana by Ayurveda rasayana commentary मूत्रशकृतीअन्नमलौ, स्वेदोमेदोमलः, आदिशब्दात्मांसा स्थिमज्जशुक्रमला.¹⁸

• Jahadajahallaksana- Jahadajahallaksana involves discarding part of a sentence and implying another meaning along with retaining the remaining part meaning. For example,

1. In the context of Sadvrutta, Ajagdhabheshajam means 'Anupayukthavrushyabheshajah'. Here instead of ajagdha, 'Anupayuktha Vrushya’ word is implied by retaining part of the sentence bheshajah based on Jahadajahallaksana.¹⁹
2. In the context of Rutucharyaadhyaya, according to Sushruta, by retaining the meaning of Rutu, the Charya meaning is implied as Charana (तेषुचर्याचरणंवर्तनं) (movement).²⁰
3. In Nanaktam Dadhi Bunjeeta sutra, actual meaning conveys not to consume the Dadhi at night, but it can be implied as Dadhi can be taken in the morning. 
4. जीवेद्वर्षसहस्राणितावन्त्यागतयौवनः|| Here while explaining the benefits of Kevalamalakirasa- yana, there is a mention of जीवेद्वर्षसहस्राणि which is implied as षड्त्रिंशतंसह स्राणिरात्रीणां, that is 36000 nights on the basis of Jahadajahallaksana.^21,22

• Vyanjana Vritti: it is the suggestive mode of expression or can be considered as Idiom which is a phrase or expression that usually presents a f igurative, non-literal meaning attached to the phrase. It poses challenge in understanding direct meanings. For example, in the context of Swabhavoparamavada, during the conversations between Saugata paksha and Ayurveda, the Swagat Paksha proponents stated that Ayurvedic treatment is useless as vitiated Dhatus get destructed automatically by Kshanabhanga theory on Vyanjana Vrutti, i.e. Saugata Paksha expresses doubts about the effectiveness of treatments, their opinions are considered Vyangyatmaka, hinting at deeper implications^.23
• Similarly, in discussions like Samanyavishesha Siddhanta, conversion between Vaisheshiki philosophers and Ayurvedic practitioners are seen as Vyangyatmaka. When Vaisheshikas argue that in Samanya Vishesha Siddhanta, Samanya indicate Vrudhi and helps in Dhatu Samyatva, but as per Vaisheshika, it implies only Jati Samyatva and it will not do any Dhatu Samya by Vyanjana Vrutti.
• In Ayurveda, direct Vyanjana vruttis are difficult to f ind. Hence above two instances are considered under Vyanjana vrutti, as both the Darshanikas denied the concept of Ayurveda.
• In Tatparyakhya Vrutti, words may have multiple meanings and an interpretation depends on the context. For example,

1. In discussions on Dhatu, 'Rasa' signifies 'Rasadhatu', whereas in discussions on 'Pathya' (dietetics), 'Rasa' refers to 'Mamsa rasa'.
2. Dhatu in the Sharira is considered as Sapta dhatu, while in the context of Aushadi preparation, dhatu is considered as metals.
3. 'Trupti' generally means 'satisfaction'; in specific context like 'Santarpaniya Adhyaya', it denotes 'Tarpana' or nourishment.
4. In the Samhita, generally Langhana means Upavasa; but specifically there are ten types of Langhana,²⁹ granting physicians the flexibility to select appropriate forms of Langhana therapy based on individual conditions.

Conclusion

In conclusion, delving into ‘Shabdartha Bodhaka Vrutti’ sheds light on how words convey meaning, especially in technical terminologies in Ayurveda. This concept, comprising Abhidha, Lakşaņa, Vyanjana, and Tatparyakhya Vrutti, showcases how language adapts to context. Understanding each aspect helps unravel the various meanings that words can carry, aiding in comprehension and precise interpretation of texts such as the Samhitas.

Ultimately, ‘Shabdartha Bodhaka Vrutti’ serves as a valuable guide in navigating the complexities of language, offering insights into how words shape our perception of the world. By understanding these Vruttis, readers can better appreciate the depth of wisdom contained in classical texts.

Conflicts of Interest

Nil