Mukhyartha is the primary meaning of a word. It is obtained from
abhidha-shakti (literal power or sense of the word) on the basis of the innate and
permanent relationship between the word and its meaning. All schools of thought
in Hinduism accept this permanent binary relation between a word and its
meaning. The meaning of the word in language is permanent, but in a sentence
the word normally refers to a particular sense. According to Mimamsakas, the
primary meaning is jati (universal); the particular meaning necessary for the
word in the sentence is found through lakshana (implication). The early
logicians held that the primary meaning of a word is universal and the particular
is dependent on the configuration of the sentence.
The neo-logicians held that the primary meaning is
jati-visishta-vyakti (the particular as qualified by the universal).
Grammarians also held that it can be either universal or particular, but in
either case it has a sort of permanence. The Buddhist logician, Dignaga, held
that it is the fleeting thing-in-itself (svalakshana) that is perceived, but
this cannot be associated with words. It is only the preclusion of all other
possible meanings that is meant by the word anyapoha. Bhartrhari’s Sphota
theory held that the sentence vakya-sphota (taken as a whole) is sabda, and its
meaning is pratibha (an instantaneous flash of insight which is indivisible and
comprehensive). Words and their primary meanings are derived by linguistic
analysis and have only a relative value as analytical tools.